••'. 


VM 


A  PAROCHIAL  COURSE  OF 
DOCTRINAL  INSTRUCTIONS 

FOR  ALL  SUNDAYS  AND  HOLYDAYS 
OF  THE  YEAR 

Based  on  the  Teachings  of  the  Catechism  of  the 

Council   of  Trent  and  Harmonized  with 

the  Gospels  and  Epistles  of  the 

Sundays  and  Feasts 


PREPARED  AND  ARRANGED  BY 

THE   REV.  CHARLES   J.   CALLAN,  O.  P. 

AND 

THE   REV.  JOHN   A.   McHUGH,   O.  P. 

Professors  in  the  Theological  Faculty  of  Maryknoll  Seminary, 
Ossiningy  N.  Y. 

WITH  AN  INTRODUCTION  BY 

THE   MOST  REV.  PATRICK   J.   HAYES,   D.D. 

Archbishop  of  New  York 


DOGMATIC  SERIES 
VOL.  I. 


NEW  YORK 
JOSEPH    F.  WAGNER  (Inc.) 

LONDON  :  B.   HERDER 


tJjtl  ©bstat 

V.  F.  O' DANIEL,  O.  P.,  S.  T.  M. 

T.  M.  SCHWERTNER,  O.  P.,  S.  T.  LR. 

Cmprtmt  13otrst 

J.  R.   MEAGHER,  O.  P.,  S.  T.  LR. 


£iljtt  ©faatat 

ARTHUR  J.  SCANLAN,  S.  T.  D. 

Center  Librorum 

Imprimatur 

*  PATRICK  J.  HAYES,  D.  D. 

Archbhhop  of  NtVl   York 


NEW  YORK,  NOVEMBER  24,  1920 


Copyright,  1911,  by  JOSEFH  F.  WAONM,  New  York 


INTRODUCTION 

No  more  timely  and  valuable  contribution  to  the  Catholic  pulpit 
could  possibly  be  made  than  the  "  Parochial  Course  of  Doctrinal 
Instructions "  prepared  by  Reverend  Fathers  Callan  and  Mc- 
Hugh,  of  the  Order  of  Preachers,  in  conjunction  with  our 
Diocesan  Commission  on  Preaching,  to  which  I  entrusted,  some 
time  ago,  the  working  out  of  a  practical  and  uniform  Program 
of  doctrinal  and  moral  exposition  for  the  entire  Archdiocese  of 
New  York. 

I  am  more  than  gratified  and  consoled  at  the  exceptionally 
splendid  result,  in  the  appearance  of  the  Program,  already  in  use 
in  New  York,  and  of  the  present  volumes  as  a  companion  work 
in  the  larger  development  of  the  subject  matter  outlined  in  the 
Program. 

It  is  quite  evident  that  the  authors  and  compilers  realized  that 
the  quest  for  the  passing  new  in  preaching  lessens,  if  it  does  not 
altogether  destroy,  the  zest  for  the  basic  old  in  the  Church's 
treasury  of  the  Word.  Hence,  the  Catechism  of  the  Council  of 
Trent,  the  Encyclical  of  Pius  X,1  and  that  of  Benedict  XV,2  have 
been  studied  most  carefully  and  followed  in  the  preparation  of 
these  volumes. 

The  Catechism  of  the  Council  of  Trent  is  presented  within 
these  pages  in  a  revised  English  version  and  with  suitable  ar- 
rangement and  division  as  to  chapter  and  subject.  The  Cate- 
chism is  but  too  little  used  to-day,  though  in  the  Church  it  has 
the  unique  distinction  of  holding  a  place,  as  it  has  been  said, 
"between  approved  Catechisms  and  what  is  de  fide"  It  is  the 
fruitage  of  years  of  labor  and  discussion,  subsequent  to  the  clos- 
ing of  the  Council  of  Trent,  and  was  issued  for  the  use  of  parish 
priests  by  order  of  Pope  Pius  V  in  1566.  Leo  XIII  writing3  to 
the  French  Episcopate  calls  it  "  the  golden  book,  the  Catechismus 
ad  parochos  —  a  precious  summary  of  all  theology  both  dogmatic 
and  moral."  Cardinal  Newman  *  says :  "  I  rarely  preach  a  sermon, 
but  I  go  to  this  beautiful  and  complete  Catechism  to  get  both  my 
matter  and  my  doctrine." 

1  Acerbo  nimis,  April  15,  1905.  *  Humani  generis,  June  15,  1917. 

*  Depuis  le  jour,  Sept.  8,  1899. 

4  Apologia  pro  vita  sua,  chap,  v,  p.  280. 


IV 

The  IV  Lateran  Council  says:  Ignorantla  est  mater  cuncto- 
rum  errorum.  Ignorance  of  Catholic  doctrine  is  the  cause  of 
most  of  the  bigotry  and  misunderstanding  found  among  non- 
Catholics.  Ignorance  of  their  own  religion  among  Catholics 
themselves  is  largely  responsible  for  the  unworthy  Catholic  whom 
worldliness  estranges  from  God  and  the  practice  of  religious 
duties.  Even  practical  and  devout  Catholics  need  constant  in- 
struction lest  they  should  stumble  into  serious  doctrinal  error. 
Most  of  us,  even  those  who  "  ought  to  be  masters,  have  need  to 
be  taught  again  what  are  the  first  elements  of  the  words  of  God  " 
(Heb.  v.  12). 

There  is  a  threefold  knowledge  of  God:  the  first,  by  the  nat- 
ural light  of  human  reason  from  the  contemplation  of  the  material 
creation;  the  second,  by  the  supernatural  light  of  faith  through 
divine  revelation ;  the  third,  by  the  heavenly  light  of  glory  in  the 
enjoyment  of  the  Beatific  Vision.  Supernatural  faith  aids  human 
reason  in  the  interpretation  of  the  visible  universe,  and  opens  up, 
beyond  our  physical  senses  and  intellectual  powers,  the  vista  of 
the  heavenly  hills  in  the  Kingdom  of  Glory,  where  we  shall  see 
God  face  to  face  and  possess  Him  for  all  eternity.  The  intellect 
is  the  lamp  that  must  be  kept  steadily  burning  to  guide  the  will, 
a  blind  faculty,  which  makes  choice  for  us  between  good  and 
evil,  wisdom  and  folly,  truth  and  error. 

The  urgent  necessity  of  knowing  the  doctrine  of  Christ  as 
taught  by  His  Church  should  appeal  to  all,  especially  now,  when 
the  human  mind,  bewildered  as  it  is  to-day  with  shattered  hopes 
and  broken  standards,  is  groping  in  darkness  within  its  own 
natural  sphere  of  thought  and  action.  The  learned  and  the 
great,  as  well  as  the  unlettered  and  the  lowly,  must  gather  as 
little  children  at  the  feet  of  Christ  and  hearken  to  His  message 
of  eternal  life.  The  right  worship  of  God,  the  right  way  of  think- 
ing of  God,  and  the  right  manner  of  living  for  God,  should  be 
the  supreme  aim  of  everybody. 

Sublime  then  is  the  office  of  the  Preacher  of  the  Word;  and 
urgent  is  the  need  of  special  grace  for  the  lips  that  speak  divine 
wisdom.  No  amount  of  proximate  preparation  can  overcome  the 
lack  of  remote  preparation  on  the  part  of  the  clergy.  Nemo  dat 
quod  non  habet  is  axiomatic.  Unless  a  spirit  of  prayer  and  piety, 
and  a  faithful  study  of  divine  sources  enter  into  the  mind  and 
heart  of  the  teacher  of  God's  Word,  the  sacerdotal  unction  and 
the  prophetic  fire  will  be  sadly  wanting  in  one  who  is  no  other 
than  "  sounding  brass  or  a  tinkling  cymbal,"  to  use  the  words  of 
the  inspired  Paul  ( I  Cor.  xiii.  I ) .  Guard  we  must  our  preaching 
from  the  carnal,  the  secular,  and  the  pragmatic  spirit  of  our 
times.  The  holiest  of  men  may  easily  dull  and  lose  spiritual  force 
in  preaching,  and  even  slip  into  dogmatic  error,  if  press,  maga- 


INTRODUCTION  v 

zine,  and  novel,  which  ignore  Christ  and  His  Church,  are  domi- 
nant informing  forces  in  one's  daily  reading. 

May  the  Holy  Ghost  bless  our  Catholic  pulpit  with  power  and 
unction,  that,  in  the  highest  and  truest  sense,  "  the  law  shall  not 
perish  from  the  priest,  nor  counsel  from  the  wise,  nor  the  word 
from  the  prophet"  (Jer.  xviii.  18).  May  we  all,  bishops  and 
priests,  fulfil  the  promise  of  God  to  the  Prophet  Jeremias  (iii. 
15)  :  "And  I  will  .give  you  pastors  according  to  my  own  heart: 
and  they  shall  feed  you  with  knowledge  and  doctrine." 

*  PATRICK  JOSEPH, 
Archbishop  of  New  York. 

FEAST  OF  THE  IMMACULATE  CONCEPTION, 
1920. 


PREFACE 

THE  purpose  which  prompted  the  preparation  of  the  Outlines  and 
the  arrangement  of  the  contents  of  the  present  work  was  to  make 
most  available  for  practical  use  in  parochial  preaching  the  Cate- 
chism of  the  Council  of  Trent,  and  thereby  to  realize  more  fully 
and  more  perfectly  the  high  end  for  which  that  extraordinary 
book  was  written.  To  this  admirable  Catechism,  and  to  the 
illustrious  Encyclicals  of  Popes  Leo  XIII  (Sept.  8,  1889),  Pius  X 
(April  15,  1905),  and  Benedict  XV  (June  15,  1917),  our  minds 
at  once  reverted  as  soon  as  we  learned  that  his  Grace,  the  present 
Archbishop  of  New  York,  wishing  in  his  zeal  for  souls  and  for 
the  glory  of  God  to  guard  the  Catholic  pulpit  against  the  dangers 
of  our  times  and  to  stimulate  an  interest  in  the  pure  teachings 
of  Christ  and  the  Church,  had  determined  to  introduce  through- 
out his  Archdiocese  an  official  Program  of  doctrinal  instructions, 
covering  all  the  teachings  of  our  holy  faith.  And  when,  through 
his  Grace's  Synodal  Commission  De  Cultu  Divino,  we,  among 
others,  were  invited  to  submit  ideas  and  a  plan  for  such  a  Pro- 
gram, it  seemed  to  us  that  nothing  better,  nothing  more  useful, 
could  be  suggested  or  achieved  than  carefully  to  work  out  the 
wishes  and  directions  of  the  Fathers  of  Trent  and  of  subsequent 
Soverign  Pontiffs  on  the  subject  of  parochial  preaching.  This 
thought  appeared  the  more  engaging  since  the  work  prepared  by 
the  Bishops  and  theologians  of  Trent  was  not  for  any  single  age 
or  generation,  but  for  all  time  to  come,  building  as  they  did  on 
the  foundations  of  the  Prophets  and  the  Apostles,  with  Christ  as 
their  corner-stone. 

Upon  submission  of  this  plan  to  his  Grace,  he  was  not  long  in 
giving  it  his  hearty  approval  and  in  requesting  us  to  work  it  out 
under  the  supervision  of  his  Commission  De  Cultu  Divino,  pre- 
sided over  by  the  Very  Rev.  Dr.  Joseph  H.  McMahon. 

It  was  really  not  a  new  idea,  but,  so  far  as  we  know,  the  first 
serious  scheme  for  the  complete  and  practical  working  out  of 
an  old  and  splendid  conception  of  enduring  value.  This  will  at 
once  appear  from  a  glance  at  the  history  and  at  a  few  of  the  ap- 
preciations of  the  Roman  Catechism,  on  the  one  hand,  and  from 
the  briefest  consideration  of  our  plan  on  the  other  hand. 

In  April,  1545,  only  a  few  months  after  the  opening  of  the 
Council  of  Trent,  it  was  decided  by  the  Bishops  and  theologians 


viii  PREFACE 

of  that  illustrious  assembly  that  an  official  book  should  be  pre- 
pared for  the  guidance  of  pastors  and  all  those  charged  with 
preaching  and  with  the  instruction  of  the  faithful.  It  was  plain 
that  an  explanation  of  the  truths  of  revelation  was  always  neces- 
sary ;  but  at  that  time,  more  than  ever  in  preceding  ages,  it  seemed 
imperative  that  the  faithful  should  be  thoroughly  instructed  in 
all  the  doctrines  of  faith,  because  the  so-called  Reformers  had 
their  false  teachers  and  false  prophets  everywhere  abroad,  spread- 
ing their  pernicious  errors  and  endeavoring  by  all  means  in  their 
power  to  turn  souls  from  the  way  of  truth.  The  need  of  a  com- 
plete, popular,  and  authoritative  manual  was  further  heightened 
by  the  lack  in  many  of  the  pre-Reformation  clergy  of  a  system- 
atic knowledge  and  method  of  explaining  the  truths  of  faith, 
and  a  consequent  neglect  of  instruction  and  lack  of  religious 
knowledge  on  the  part  of  the  faithful. 

For  some  years  the  Council  was  occupied  with  other  matters 
which  demanded  more  immediate  attention;  but  in  February, 
1562,  after  having  defined  and  re-approved  all  the  leading  doc- 
trines and  teachings  of  the  Church,  the  Fathers  of  the  Council 
resolved  that  an  official  Catechism  should  be  written  which  would 
treat,  in  a  manner  suited  for  parochial  use,  all  those  truths  of 
Christian  doctrine  with  which  the  faithful  ought  to  be  familiar, 
and  upon  which  they  are  supposed  to  be  instructed  in  particular 
on  all  Sundays  and  Feasts  of  obligation.  Furthermore,  it  was 
the  wish  of  the  Fathers  and  authors  of  this  great  work,  and  of 
the  Sovereign  Pontiffs  and  Councils  that  subsequently  approved 
it,  that  its  contents  should  be  so  treated  as  to  harmonize  with  the 
Gospels  and  Epistles  of  the  Sundays  and  Feasts  throughout  the 
year.  Thus  the  faithful,  while  being  kept  ever  in  touch  with  the 
person  and  life-giving  words  of  Christ,  would  at  the  same  time  be 
constantly  and  thoroughly  instructed  in  all  the  principal  doctrines 
of  that  revelation  which  the  Saviour  has  given  to  the  world  for 
man's  salvation. 

After  several  years  of  careful  labor  and  numerous  revisions,  on 
the  part  of  many  Bishops  and  eminent  theologians,  the  Catechism 
was  brought  to  completion  and  issued  for  the  use  of  parish  priests 
by  command  of  Pope  Pius  V,  toward  the  end  of  the  year  1566. 
Translations  into  the  vernacular  of  every  nation  were  ordered  by 
the  Council.  No  such  complete  and  practical  summary  of  Chris- 
tian doctrine  had  appeared  since  the  days  of  the  Apostles. 
Bishops  at  once  recommended  it  everywhere  and  urged  their 
priests  so  constantly  to  use  and  study  it  for  their  preaching  that 
its  whole  contents  would  at  length  be  committed  to  memory.  It 
was  repeatedly  recommended  by  Pope  St.  Pius  V,  and  in  five 
Councils  held  at  Milan  under  St.  Charles  Borromeo  it  received 
the  highest  praise  and  commendation.  Similar  eulogy  and  com- 


PREFACE  ix 

mendation  were  given  it  by  Gregory  XIII,  the  successor  of 
Pius  V,  by  Clement  XIII,  and  in  our  own  times  by  Leo  XIII 
and  Pius  X.  In  short,  from  the  time  of  its  publication  down  to 
the  present  time  many  Pontiffs  and  Bishops,  and  a  great  number 
of  provincial  and  diocesan  synods  in  various  countries,  have  vied 
with  one  another  in  celebrating  the  praises  of  the  Catechism  of 
Trent,  and  in  commanding  its  use.  A  few  of  many  testimonies 
may  be  useful  here. 

Speaking  of  the  Catechism,  Cardinal  Valerius,  the  friend  of  St. 
Charles  Borromeo,  wrote :  "  This  work  contains  all  that  is  need- 
ful for  the  instruction  of  the  faithful;  and  its  matter  is  given 
with  such  order,  clearness,  and  majesty  that  through  it  we  seem 
to  hear  the  Church  herself,  taught  by  the  Holy  Ghost,  speaking 
to  us.  ...  It  was  composed  by  order  of  the  Fathers  of  Trent 
through  the  inspiration  of  the  Holy  Ghost,  and  was  edited  by 
order  of  the  Vicar  of  Christ." 

Salmanticenses,  the  great  Carmelite  commentators  on  St. 
Thomas,  paid  the  following  high  tribute  to  the  Catechism :  "  The 
authority  of  this  Catechism  has  always  been  of  the  greatest  in 
the  Church,  because  it  was  composed  by  the  command  of  the 
Council  of  Trent,  because  its  authors  were  men  of  highest  learn- 
ing, and  because  it  was  approved  after  the  severest  scrutiny  by 
popes  Pius  V  and  Gregory  XIII,  and  has  been  recommended 
in  nearly  all  the  Councils  that  have  been  held  since  the  Council 
of  Trent." 

Antonio  Possevinus,  an  illustrious  Jesuit,  and  the  professor  of 
St.  Francis  de  Sales,  said :  "  The  Catechism  of  the  Council  of 
Trent  was  inspired  by  the  Holy  Ghost." 

In  an  Encyclical  Letter  to  the  Bishops  and  clergy  of  France, 
of  Sept.  8,  1889,  Pope  Leo  XIII  recommended  two  books  which 
all  Seminarians  should  possess,  and  constantly  read  and  study, 
namely,  the  Summa  of  St.  Thomas  and  the  Roman  Catechism. 
Regarding  the  latter  he  said :  "  This  work  is  remarkable  at  once 
for  the  richness  and  exactness  of  its  doctrine,  and  for  the  ele- 
gance of  its  style ;  it  is  a  precious  summary  of  all  theology,  both 
dogmatic  and  moral.  He  who  understands  it  well,  will  have  al- 
ways at  his  service  those  aids  by  which  a  priest  is  enabled  to 
preach  with  fruit,  to  acquit  himself  worthily  of  the  important 
ministry  of  the  confessional  and  of  the  direction  of  souls,  and 
will  be  in  a  position  to  refute  the  objections  of  unbelievers." 

In  his  immortal  Apologia  Cardinal  Newman  writes:  "The 
Catechism  of  the  Council  of  Trent  was  drawn  up  for  the  express 
purpose  of  providing  preachers  with  subjects  for  their  sermons ; 
and,  as  my  whole  work  has  been  a  defence  of  myself,  I  may  here 
say  that  I  rarely  preach  a  sermon  but  I  go  to  this  beautiful  and 
complete  Catechism  to  get  both  my  matter  and  my  doctrine." 


x  PREFACE 

"  Its  merits,"  says  Dr.  Donovan,  who  first  translated  the  Cate- 
chism into  English,  "have  been  recognized  by  the  universal 
Church.  The  first  rank  which  has  been  awarded  the  "  Imitation  " 
among  spiritual  books,  has  been  unanimously  given  to  the  Roman 
Catechism  as  a  compendium  of  Catholic  theology.  It  was  the 
result  of  the  aggregate  labors  of  the  most  distinguished  of  the 
Fathers  of  Trent,  .  .  .  and  is  therefore  stamped  with  the  impress 
of  superior  worth." 

Dr.  John  Hagan,  Vice-Rector  of  the  Irish  College  in  Rome, 
says :  "  The  Roman  Catechism  is  a  work  of  exceptional  authority. 
At  the  very  least  it  has  the  same  authority  as  a  dogmatic  Ency- 
clical,—  it  is  an  authoritative  exposition  of  Catholic  doctrine 
given  forth,  and  guaranteed  to  be  orthodox  by  the  Catholic 
Church  and  her  supreme  head  on  earth.  The  compilation  of  it 
was  the  work  of  various  individuals ;  but  the  result  of  their  com- 
bined labors  was  accepted  by  the  Church  as  a  precious  abridg- 
ment of  dogmatic  and  moral  theology.  Official  documents  have 
occasionally  been  issued  by  Popes  to  explain  certain  points  of 
Catholic  teaching  to  individuals,  or  to  local  Christian  communi- 
ties; whereas  the  Roman  Catechism  comprises  practically  the 
whole  body  of  Christian  doctrine,  and  is  addressed  to  the  whole 
Church.  Its  teaching  is  not  infallible;  but  it  holds  a  place  be- 
tween approved  catechisms  and  what  is  de  fide." 

So  much  for  a  glance  at  the  history  of  the  Catechism  and  at 
a  few  of  the  distinguished  tributes  that  have  been  paid  it.  Let 
us  now  briefly  reflect  upon  the  plan  and  contents  of  this  present 
work. 

In  these  four  volumes  we  have  treated  all  the  subjects  of  the 
Catechism  and  of  practical  Christian  doctrine,  both  dogmatic  and 
moral,  and  have  so  arranged  them  that  they  fit  in  and  harmonize 
with  the  Gospels  and  Epistles  of  the  Sundays  and  Feasts,  as  the 
Fathers  of  Trent  desired.  Moreover,  we  have  so  distributed  the 
matter,  in  harmony  with  the  liturgy,  that  the  first  two  volumes 
cover  all  dogmatic  subjects  in  the  space  of  one  year,  and  the  last 
two  volumes  similarly  treat  all  moral  subjects  within  the  limits 
of  a  second  year.  Thus,  by  means  of  this  course,  every  two 
years  both  clergy  and  laity,  while  being  kept  in  close  touch  with 
the  Gospels  and  Epistles,  will  be  taken  over  the  whole  field  of 
practical  Christian  doctrine.  This  plan,  furthermore,  is  in  per- 
fect agreement  with  the  directions  of  the  New  Code  of  Canon 
Law,  which  requires  that  the  faithful  on  Sundays  and  feast  days 
be  especially  instructed  on  all  they  must  believe  and  do  in  order 
to  be  saved,  and  that  the  Sunday  Gospel  and  Epistle  should  be  a 
part  of  these  instructions  (cc.  1347,  1344). 

Under  each  Sunday  and  Holyday  there  will  be  found  four  dis- 
tinct divisions:  an  Outline  composed  by  ourselves  and  based  on 


PREFACE  xl 

the  teachings  of  the  Tridentine  Catechism,  a  passage  from  the 
Catechism  in  which  the  outline  is  developed,  one  or  more  stand- 
ard modern  sermons  on  the  subject  of  the  day,  and  many  refer- 
ences to  other  modern  and  classic  sermons,  to  St.  Thomas  and 
the  theologians,  to  the  liturgists,  and  to  other  authoritative  works. 

The  Outline  chooses  a  subject  or  text  from  the  appointed 
Gospel  or  Epistle  of  the  day.  A  brief  Introduction  then  follows, 
giving  the  setting  of  the  Gospel  or  Epistle  and  showing  its  con- 
nection with  the  analysis  of  the  subject.  The  Analysis,  which 
comes  next,  has  two  or  three  main  points  logically  connected  and 
subdivided  so  as  to  furnish  ample  thought  for  one  or  more  ser- 
mons, and  give  the  preacher  a  clear  and  comprehensive  outline 
of  the  whole  subject.  The  Conclusion,  or  Lessons,  which  follow 
the  Analysis,  contain  practical  deductions,  drawn  from  the  sub- 
ject treated,  and  applied  to  every-day  life. 

Those  who,  in  order  to  develop  the  Analysis  of  each  day,  de- 
sire further  or  other  matter  than  that  provided  by  the  passages 
from  the  Catechism  and  the  sermons  that  are  given,  will  find 
abundant  help  and  material  through  the  references  that  are  indi- 
cated for  each  day. 

In  addition,  then,  to  the  subjects  treated  by  the  Catechism  of 
Trent,  namely,  the  Articles  of  the  Creed,  the  Commandments  of 
God  and  the  Precepts  of  the  Church,  the  Sacraments,  the  leading 
Virtues  and  Vices,  the  Petitions  of  the  Our  Father,  the  Four 
Last  Things,  etc.,  —  in  addition  to  all  these  subjects  we  have 
included  instructions  on  such  doctrines  as  Papal  Infallibility, 
the  Immaculate  Conception,  the  Assumption,  Indulgences,  the 
Beatitudes,  the  Gifts  and  Fruits  of  the  Holy  Ghost,  etc.,  thus 
completing,  if  we  may  so  speak,  that  noble  Catechism  by  the 
inclusion  of  doctrines  defined  since  its  publication,  and  by  the 
development  of  subjects  to  which  it  refers  without  giving  a 
detailed  explanation. 

Every  two  years,  therefore,  according  to  the  method  adopted 
in  this  work,  the  faithful  will  be  taken  over  the  entire  Catechism 
of  the  Council  of  Trent  and  every  part  of  practical  Christian 
doctrine  without  omissions  or  repetitions.  The  monotony  of  pro- 
longed consecutive  treatments  of  particular  subjects  and  doc- 
trines is  obviated  by  the  variety  which  is  afforded ;  interest  is  thus 
stimulated  and  kept  up;  and  while  listening  to  the  Gospels  and 
Epistles  of  the  Masses  at  which  they  are  obliged  to  assist,  the 
faithful  will  constantly  and  frequently  be  receiving  instruction 
on  all  those  things  which  they  must  do  and  believe  in  order  to  be 
saved,  as  the  New  Canon  Law  prescribes. 

In  the  first  volume  of  this  work  we  were  satisfied  with  a  care- 
ful revision  of  Dr.  Donovan's  English  translation  of  the  Cate- 
chism. Only  those  changes  were  made  which  seemed  necessary 


xii  PREFACE 

for  accuracy,  simplicity,  and  clarity  of  statement.  In  particular 
it  appeared  needful  to  accommodate  much  of  the  phraseology 
and  many  of  the  words  to  present-day  usage.  But  after  this 
volume  had  gone  to  press  the  necessity  of  a  substantially  new 
translation  of  the  Catechism  from  the  original  Latin  occurred  to 
us  as  distinctly  advisable. 

Accordingly  in  the  three  following  volumes  of  this  work  we 
have  deviated  much  more  from  the  English  of  Dr.  Donovan  than 
in  the  first  volume.  At  times,  however,  even  here,  we  have  found 
it  unnecessary  to  depart  much  from  the  substance  of  the  first 
English  translator.  It  is  therefore  our  hope,  as  it  has  been  our 
aim,  that  the  revision  and  translation  given  of  the  Catechism  in 
these  volumes  will  be  found  clear,  exact,  simple,  and  readable. 

In  conclusion  we  feel  it  a  duty  to  express  our  gratitude  to  the 
Homiletic  Monthly  and  its  publishers  for  the  privilege  we  have 
enjoyed,  in  preparing  this  work,  of  a  generous  and  ready  access 
to  an  unusual  wealth  of  sermons.  From  the  vast  store  of  splen- 
did productions  that  have  graced  the  pages  of  that  admirable 
Review  for  nearly  a  quarter  of  a  century  we  have  thus  been  able 
to  select  for  each  Sunday  and  feast  day  a  great  variety  of  the  best 
of  modern  sermons.  The  distinguished  names  here  quoted  are 
their  own  guarantee  and  recommendation  for  loftiness  of  thought 
and  solidity  of  doctrine,  for  beauty  and  eloquence  of  expression. 

CHARLES  J.  CALLAN,  O.P. 
JOHN  A.  McHuGH,  O.P. 


CONTENTS 

PAGE 

FIRST  SUNDAY  OF  ADVENT:  The  Second  Coming  of  Christ i 

Catechism  of  the  Council  of  Trent,  Article  VII  of  the  Creed  *  .    -  2 
The  Second  Coming  of  Christ.     Sermon  by  the  Rev.  F.  X.  Mc- 

Gowan,  O.S.A 6 

The  Particular  Judgment.     Sermon  by  the  Rev.  P.  Hehel,  S.J.    .  12 

References 16 

FEAST  OF  THE  IMMACULATE  CONCEPTION:  The  Immaculate  Conception  17 

The  Immaculate  Conception.    Sermon  by  the  Rev.  P.  A.  Beecher  19 

The  Immaculate  Conception.     Sermon  by  Cardinal  Corsi   ....  27 

References 29 

SECOND  SUNDAY  OF  ADVENT:  Our  Lord,  the  expected  Redeemer  and 

Messiah 30 

Catechism  of  the  Council  of  Trent,  Article  II  of  the  Creed  ...  31 

Christ,  the  True  Messiah.  Sermon  by  the  Rev.  Bertrand  L.  Con- 
way,  C.S.P. 37 

Christ  is  He  Who  Should  Come.  Sermon  by  the  Rev.  K.  Krogh- 

Tonning  44 

References 47 

THIRD  SUNDAY  OF  ADVENT:  Christ  the  Son  of  God 47 

Catechism  of  the  Council  of  Trent,  Article  II  of  the  Creed  ...  49 
The   Second   Person :   True   God.     Sermon  by  the   Rev.   H.   G. 

Hughes 50 

References 60 

FOURTH  SUNDAY  OF  ADVENT:  Christ  is  Our  Lord 61 

Catechism  of  the  Council  of  Trent,  Article  II  of  the  Creed  ...  62 
The  Second  Article  of  the  Creed.    Sermon  by  the  Rev.  P.  Hehel, 

S.J. 64 

Christ  Our  Lord.     Sermon  by  the  Rev.  Bede  Jarrett,  O.P.  ...  66 

References 69 

THE  FEAST  OF  CHRISTMAS  :  The  Conception  and  Nativity  of  Christ  69 

Catechism  of  the  Council  of  Trent,  Article  III  of  the  Creed    •    •  70 

The  Incarnation.     Sermon  by  the  Rev.  Thomas  F.  Burke,  C.S.P.  76 
The  Third  Article  of  the  Creed.     Sermon  by  the  Rev.  P.  Hehel, 

S.J 8$ 

References 88 

SUNDAY  AFTER  CHRISTMAS  :  Lessons  of  the  Nativity  of  Christ  ...  89 

Catechism  of  the  Council  of  Trent,  Article  III  of  the  Creed  .    .  90 
Contradiction  of  Christ     Sermon  by  the  Rev.  Ferdinand  Heck- 

mann,   O.F.M. 92 

The  Incarnation  —  Befitting.     Sermon  by  -the  Rev.  P.  Hehel,  S.J.  97 

References 101 

1  For  the  various  parts  of  the  Catechism  of  the  Council  of  Trent  see 
the  INDEX  on  page  505. 


xiv  CONTENTS 

PAGE 

FEAST  OF  CIRCUMCISION  :  Hallowed  be  Thy  Name 102 

Catechism  of  the  Council  of  Trent,   Hallowed  be  Thy  Name  ,  103 

Hallowed  be  Thy  Name.     Sermon  by  the  Rev.  L.  Ruland,  D.D.  107 

The  Holy  Name.     Sermon  by  the  Rev.  W.  D.  Strappini,  S.J.    .  113 

References 116 

SUNDAY  AFTER  CIRCUMCISION:  Holy  Orders 117 

Catechism  of  the  Council  of  Trent,  The  Sacrament  of  Orders  .  118 

Holy  Orders.     Sermon  by  the  Very  Rev.  James  J.  Fox,  D.D.     -  127 

References 135 

FIRST  SUNDAY  AFTER  EPIPHANY  :  The  Communion  of  Saints  ....  136 

Catechism  oi  the  Council  of  Trent,  Article  IX  of  the  Creed  •  •  137 
The  Communion  of  Saints.  Sermon  by  the  Rev.  Stephen 

Murphy,    O.M.I. 140 

References 144 

SECOND  SUNDAY  AFTER  EPIPHANY:  The  Sacrament  of  Marriage  .  •  145 
Catechism  of  the  Council  of  Trent,  Matrimony  as  a  Sacrament, 

Superior  to  the  Natural  Contract 147 

The  Sacrament  of  Marriage.  Sermon  by  the  Rev.  Thomas 

J.  Gerrard  153 

The  Sanctity  and  Utility  of  Marriage.  Sermon  by  the  Rev. 

P.  Hehel,  S.J. 160 

References 164 

THIRD  SUNDAY  AFTER  EPIPHANY  :  Hell 164 

Catechism  of  the  Council  of  Trent  (See  Last  Sunday  after  Pen- 
tecost, and  Palm  Sunday) 166 

The  Nature  of  Hell.    Sermon  by  the  Rt  Rev.  James  Bellord,  D.D.  166 

References 176 

FOURTH  SUNDAY  AFTER  EPIPHANY:  God,  the  Almighty  Creator  .  -  176 

Catechism  of  the  Council  of  Trent,  Article  I  of  the  Creed  .  .  •  178 
God  the  Father  and  Creator.  Sermon  by  the  Rev.  Thomas 

J.  Gerrard 184 

I  Believe  in  God  the  Father  Almighty.  Sermon  by  the  Rev.  P. 

Hehel,  S.J 192 

References 196 

FIFTH  SUNDAY  AFTER  EPIPHANY  :  The  Holiness  of  the  Church  .    .    .  196 

Catechism  of  the  Council  of  Trent,  Article  IX  of  the  Creed  •  •  198 
The  Church  is  Holy.  Sermon  by  the  Rt.  Rev.  Wm.  T.  Russell, 

D.D.,  LL.D. 200 

References 206 

SIXTH  SUNDAY  AFTER  EPIPHANY  :  The  Catholicity  of  the  Church   .  207 

Catechism  of  the  Council  of  Trent,  Article  IX  of  the  Creed  -  -  208 
The  Races  within  the  Fold.  Sermon  by  the  Rev.  John  H. 

Stapleton 209 

References 215 

SEPTUAGESIMA  SUNDAY:  Baptism,  its  nature  and  institution  ....  216 

Catechism  of  the  Council  of  Trent,  The  Sacrament  of  Baptism  218 

Baptism.     Sermon  by  the  Rt.  Rev.  Alexander  Macdonald,  D.D.  228 

References 232 

SEXAGESIMA  SUNDAY:  Angels  and  Demons 232 

Catechism  of  the  Council  of  Trent  (See  Fourth  Sunday  after 
Epiphany;  Fifth  Sunday  after  Easter  in  Dogmatic  Series; 
and  Palm  Sunday  and  Ninth  Sunday  after  Pentecost  in  Moral 

Series) 234 


CONTENTS  xv 

PAGE 
The  Angels;  Good  and  Bad  Angels;  Guardian  Angels.     Sermon 

by  the  Rev.  H.  G.  Hughes 234 

References 244 

QUINQUAGESIMA  SUNDAY  :  The  Sufferings  of  Our  Lord 244 

Catechism  of  the  Council  of  Trent,  Article  IV  of  the  Creed  .    .  245 
Prophecies  Relating  to  Our  Lord's  Passion.     Sermon  by  Canon 

J.   S.   Richter 248 

The  Passion  of  Christ.     Sermon  by  the  Rev.  J.  R.  Newell,  O.P.  253 

References 256 

FIRST  SUNDAY  OF  LENT  :  The  Holy  Eucharist 256 

Catechism  of  the  Council  of  Trent,  The  Sacrament  of  the 

Eucharist 258 

The  Most  Holy  Sacrament  of  the  Altar.  Sermon  by  the  Rev. 

P.  Hehel,  SJ. 264 

The  Most  Holy  Sacrament  of  the  Altar.  Sermon  by  Cardinal 

Corsi 270 

References 273 

SECOND  SUNDAY  OF  LENT  :  The  Effects  of  Holy  Communion  ....  273 
Catechism  of  the  Council  of  Trent,  The  Salutary  Effects  of  the 

Eucharist 275 

The  Effects  of  Holy  Communion.  Sermon  by  the  Rev.  P. 

Hehel,  SJ 280 

The  Effects  of  Holy  Communion.  Sermon  by  Cardinal  Corsi  •  283 

References 286 

THIRD  SUNDAY  OF  LENT:  The  Holy  Sacrifice  of  the  Mass 286 

Catechism  of  the  Council  of  Trent,  The  Eucharist  is  a  Sacrifice  288 
The  Holy  Sacrifice  of  the  Mass.     Sermon  by  the  Rt.  Rev.  Alex- 
ander Macdonald,   D.D 292 

References 301 

FOURTH  SUNDAY  OF  LENT:  The  Matter,  Form,  and  Rites  of  the  Holy 

Eucharist 301 

Catechism  of  the  Council  of  Trent,  The  Matter  of  this  Sacrament  303 
The  Matter  and  Form  of  the  Eucharist.    Sermon  by  the  Rt.  Rev. 

Alexander  Macdonald,  D.D.      .    . 314 

The  Matter  and  Form  of  the  Eucharist.     Sermon  by  the  Rev. 

P.  Hehel,  SJ. 318 

References 321 

PASSION  SUNDAY  :  The  Circumstances  of  our  Saviour's  Passion   .    .  322 

Catechism  of  the  Council  of  Trent,  Article  IV  of  the  Creed  •    .  323 

Thoughts  on  the  Passion.     Sermon  by  the  Rev.  H.  G.  Hughes  •  329 

References 335 

PALM  SUNDAY  :  The  Death  of  Our  Lord 336 

Catechism  of  the  Council  of  Trent,  Article  IV  of  the  Creed  .    .  337 

The  Crucifixion.     Sermon  by  the  Rev.  M.  S.  Smith 343 

References 352 

EASTER  SUNDAY:  The  Resurrection  of  Christ 353 

Catechism  of  the  Council  of  Trent,  Article  V  of  the  Creed  ...  354 
The  Resurrection  of  Christ.     Sermon  by  the  Rev.  Thomas  F. 

Burke,   C.S.P. .• 361 

Easter,  a  Season  of  Rejoicing.     Sermon  by  the  Rev.  M.  Bossaert  368 

References 370 

Low  SUNDAY:  The  Sacrament  of  Penance 370 

Catechism  of  the  Council  of  Trent,  Penance  as  a  Sacrament  .    .  372 


xvi  CONTENTS 

PAGE 
The   Sacrament  of   Penance.     Sermon  by  the  Rev.  J.  A.   M. 

Gillis,   M.A 380 

References 388 

SECOND  SUNDAY  AFTER  EASTER:  Ecclesiastical  Orders  and  the  Hier- 
archy of  the  Church 388 

Catechism  of  the  Council  of  Trent,  Number  of  Orders 390 

Holy  Orders.     Sermon  by  the  Rev.  William  Graham 400 

References 409 

THIRD  SUNDAY  AFTER  EASTER:  Life  Everlasting 409 

Catechism  of  the  Council  of  Trent,  Article  XII  of  the  Creed  •    •  410 

Heaven.     Sermon  by  the  Rev.  Bertrand  L.  Conway,  C.S.P.  .    •    •  418 

Heaven.     Sermon  by  Cardinal  Corsi 426 

References 428 

FOURTH  SUNDAY  AFTER  EASTER  :  The  Apostolicity  of  the  Church  .    .  429 

Catechism  of  the  Council  of  Trent,  Article  IX  of  the  Creed  .    •  430 
Catholicity   and   Apostolic   Origin   of   the   Church.     Sermon   by 

Cardinal  Corsi 431 

The  True  Church  of  Christ.     Sermon  by  Cardinal  Corsi  ....  434 

References 438 

FIFTH  SUNDAY  AFTER  EASTER:  God  Our  Heavenly  Father 439 

Catechism  of  the  Council  of  Trent,  The  Lord's  Prayer 440 

Our  Father  Who  Art  in  Heaven.     Sermon  by  the  Rev.  L.  Ru- 

land,  D.D. 451 

Confidence  in  Our  Heavenly  Father.     Sermon  by  the   Rev.   S. 

Anselm  Parker,  O.S.B.,  M.A 457 

References 462 

FEAST  OF  THE  ASCENSION  :  The  Ascension  of  Christ 462 

Catechism  of  the  Council  of  Trent,  Article  VI  of  the  Creed  .    .  463 

The  Ascension  of  Our  Lord.     Sermon  by  the  Rev.  Wm.  Graham  469 

References 478 

SIXTH  SUNDAY  AFTER  EASTER  :  The  Sacrament  of  Confirmation   .    .  478 
Catechism   of   the   Council   of   Trent,   The   Sacrament   of   Con- 
firmation       480 

Confirmation.     Sermon  by  the  Rt.  Rev.  Alexander  Macdonald,  D.D.  491 

References 498 

GENERAL  REFERENCES 499 

INDEX      505 


A  PAROCHIAL  COURSE 
OF  DOCTRINAL  INSTRUCTIONS 


FIRST  SUNDAY  OF  ADVENT 

SUBJECT 
THE   SECOND   COMING   OF   CHRIST 

TEXT 

They  shall  see  the  Son  of  wan  coming  in  a  cloud,  with  great  power  and 
majesty.  —  LUKE  xxi.  27. 

Analysis 

INTRODUCTION.  The  word  "advent"  means  coming.  The 
four  weeks  that  follow  are  intended  to  be  a  season  of  preparation 
for  Christmas,  which  was  the  first  coming  of  Christ  our  Re- 
deemer. To-day  is  also  the  first  Sunday  of  the  ecclesiastical  year, 
and  on  this  day,  as  on  last  Sunday,  which  was  the  final  Sunday 
of  the  ecclesiastical  year,  the  Church  has  appointed  for  our  in- 
struction a  Gospel  dealing-  with  the  second  coming  of  Christ  as 
Judge,  in  order  that  we  may  from  the  beginning  to  the  end  of 
the  year  bear  in  mind  our  judgment  which  is  to  come. 

I.  "  From  thence  he  shall  come  to  judge  the  living  and  the 
dead.'*     I.   Christ  has  three  offices:  those  of  Redeemer,  Media- 
tor, and  Judge.     2.   There  are  two  comings  of  Christ:  the  first 
in  lowliness  to  redeem  the  world,  the  second  in  power  to  judge 
the  world.     3.   There  are  two  judgments:  the  particular  judg- 
ment at  death,  and  the  general  judgment  at  the  end  of  the  world. 

II.  The  general  judgment.     Last  Sunday  we  explained  the 
circumstances  of  the  general  judgment,  to-day  we  assign  the 
reasons  for  it:  I.   Only  at  the  last  day  can  the  total  results  of 
good  or  evil  be  known.    2.   A  general  judgment  will  be  the  means 
of  rectifying  the  injustices  of  life  and  of  vindicating  the  ways 
of  God's  providence.     3.   By  means  of  a  judgment  following 


2         PAROCHIAL  COURSE  OF  INSTRUCTIONS 

the  resurrection  the  body  will  have  part  in  the  rewards  or  punish- 
ments of  the  soul.  4.  The  sentence  pronounced  at  the  general 
judgment  will  be  a  public  and  solemn  ratification  of  the  private 
sentence  at  the  particular  judgment. 

III.  The  particular  judgment,  i.  This  takes  place  at  the 
moment  of  death  — "  It  is  appointed  unto  man  once  to  die,  and 
after  death,  the  judgment "  (Heb.  ix.  27).  2.  There  is  a  similar- 
ity between  the  end  of  the  world  and  the  death  of  the  individual : 
(a)  both  are  certain  —  "my  words  shall  not  pass"  (Luke  xxi. 
33)  ;  (b)  the  time  of  both  is  uncertain  —  "the  day  and  the  hour 
no  man  knoweth"  (Matt.  xxiv.  36);  (c)  both  are  accom- 
panied by  temptations  and  tribulations  —  "there  shall  arise  false 
Christs,"  etc.,  "the  sun  shall  be  darkened,"  etc.  (Matt.  xxiv. 
24,  29).  3.  The  similarity  between  the  particular  and  the  gen- 
eral judgments :  (a)  it  is  the  same  person  with  his  whole  life  who 
is  judged  in  both  cases;  (b)  the  sentence  is  irrevocable  in  both 
cases. 

CONCLUSION.  I.  The  importance  of  frequent  reflection  on 
death  and  of  constant  preparation  by  vigilance  against  tempta- 
tion and  by  prayer  for  perseverance.  2.  Preparation  for  a  favor- 
able judgment  by  judging  oneself  now,  by  refraining  from 
judging  others,  by  performing  works  of  charity,  etc.  (Matt.  xxv. 
35-46).  3.  For  the  just  the  thought  of  the  judgment  is  a  conso- 
lation, —  "  look  up,  and  lift  up  your  heads,  because  your  redemp- 
tion is  at  hand"  (Luke  xxi.  28) ;  "Come,  Lord  Jesus"  (Apoc. 
xxii.  20). 

Catechism  of  the  Council  of  Trent,  Part  I 

ARTICLE  VII  OF  THE  CREED 

From  thence  he  shall  come  to  judge  the  living  and  the  dead 
THE  THREE  OFFICES  OF   CHRIST 

Jesus  Christ  is  invested  with  three  eminent  offices  and  func- 
tions :  those  of  Redeemer,  Patron,  and  Judge.  But  as  in  the  pre- 
ceding Articles  it  is  shown  that  the  human  race  was  redeemed 


THE  SECOND   COMING  OF   CHRIST  3 

by  His  passion  and  death,  and  as  by  His  ascension  into  heaven  it 
is  manifest  that  He  has  undertaken  the  perpetual  advocacy  and 
patronage  of  our  cause,  it  follows  that  in  this  Article  we  set 
forth  His  character  as  Judge. 

MEANING  OF   THE  ARTICLE  ON    THE   LAST   JUDGMENT 

The  scope  and  intent  of  the  Article  is  to  declare  that  on  the  last 
day  He  will  judge  the  whole  human  race.  The  Sacred  Scriptures 
inform  us  that  there  are  two  comings  of  Christ,  —  the  one  when 
He  assumed  human  flesh  for  our  salvation  in  the  womb  of  a 
virgin ;  the  other  when  He  shall  come  at  the  end  of  the  world  to 
judge  mankind.  This  coming  is  called  in  Scripture  "  the  day  of 
the  Lord."  "The  day  of  the  Lord,"  says  the  Apostle,  "shall 
come,  as  a  thief  in  the  night " ;  *  and  our  Lord  Himself  says,  "  Of 
that  day  and  hour  nobody  knoweth.""2  In  proof  of  the  last  judg- 
ment it  is  enough  to  adduce  the  authority  of  the  Apostle :  "  We 
must  all,"  says  he,  "appear  before  the  judgment  seat  of  Christ, 
that  every  one  may  receive  the  proper  things  of  the  body,  accord- 
ing as  he  hath  done,  whether  it  be  good  or  evil." 3  Sacred  Scrip- 
ture abounds  in  testimonies  to  the  same  effect,  which  the  pastor 
will  meet  everywhere  throughout  the  Inspired  Volume,*  and 
which  not  only  establish  the  truth  of  the  dogma,  but  also  place  it 
in  vivid  colors  before  the  eyes  of  the  faithful.  And,  if  from  the 
beginning,  the  "  day  of  the  Lord,"  on  which  He  was  clothed  with 
our  flesh,  was  sighed  for  by  all  as  the  foundation  of  their  hope  of 
deliverance,  so  also,  after  the  death  and  ascension  of  the  Son  of 
God,  the  second  "  day  of  the  Lord,"  we  should  make  the  object 
of  our  most  earnest  desires,  "looking  for  the  blessed  hope  and 
coming  of  the  glory  of  the  great  God." 5 

TWO   JUDGMENTS 

But  with  a  view  to  the  better  explanation  of  this  subject  the 
pastor  is  to  distinguish  two  distinct  periods  at  which  every  one 
must  appear  in  the  presence  of  God,  to  render  an  account  of  all 
his  thoughts,  words,  and  actions,  and  receive  sentence  accordingly 

1  Thess.  v.  2.         *  Matt.  xxiv.  36 ;  Mark  xiii.  32.  *  2  Cor.  v.  10. 

*  I  Kings  ii.  10;  Isaias  ii.  12,  19;  xiii.  9;  Jerem.  xxx.  23;  Dan.  vii.  9; 
Joel  ii.  I.  •  Tit.  ii.  13. 


from  the  mouth  of  his  judge :  the  first,  when  each  one  departs  this 
life ;  for  then  he  is  instantly  placed  before  the  judgment  seat  of 
God,  where  all  that  he  had  ever  done  or  spoken  or  thought  during 
life  shall  be  subjected  to  the  most  rigid  scrutiny ;  and  this  is  called 
the  particular  judgment :  the  second,  when  on  the  same  day  and  in 
the  same  place  all  men  shall  stand  together,  before  the  tribunal  of 
their  judge,  that  in  the  presence  and  hearing  of  a  congregated 
world  each  may  know  his  final  doom,  —  an  announcement  which 
will  constitute  no  small  part  of  the  pain  and  punishment  of  the 
wicked,  and  of  the  remuneration  and  rewards  of  the  just,  when 
the  tenor  of  each  man's  life  shall  appear  in  its  true  colors. 

WHY  A   GENERAL  JUDGMENT 

This  is  called  the  general  judgment;  and  it  becomes  an  indis- 
pensable duty  of  the  pastor  to  show  why,  besides  the  particular 
judgment  of  each  individual,  a  general  one  should  also  be  passed 
upon  the  assembled  world. 

FIRST  REASON 

The  first  reason  is  founded  on  circumstances  that  must  aug- 
ment the  rewards  or  aggravate  the  punishments  of  the  dead. 
Those  who  depart  this  life  sometimes  leave  behind  them  children 
who  imitate  their  conduct,  dependents,  followers,  and  others  who 
admire  and  advocate  the  example,  the  language,  the  conduct  of 
those  on  whom  they  depend  and  whose  example  they  follow ;  and 
as  the  good  or  bad  influence  of  example,  affecting  as  it  does  the 
conduct  of  many,  is  to  terminate  only  with  this  world,  justice 
demands  that  in  order  to  form  a  proper  estimate  of  the  good  or 
bad  actions  of  all  a  general  judgment  should  take  place. 

SECOND   REASON 

Moreover,  as  the  character  of  the  virtuous  frequently  suffers 
from  misrepresentation,  while  that  of  the  wicked  obtains  the  com- 
mendation of  virtue,  the  justice  of  God  demands  that  the  former 
recover,  in  the  presence  and  with  the  suffrage  of  a  congregated 
world,  the  good  name  of  which  they  had  been  unjustly  deprived 
before  men. 


THE  SECOND   COMING   OF   CHRIST  5 

THIRD  REASON 

Again,  as  the  good  and  the  bad  perform  their  good  and  bad 
actions  not  without  the  co-operation  of  the  body,  these  actions 
belong-  also  to  the  body  as  their  instrument.  The  body,  therefore, 
should  participate  with  the  soul  in  the  eternal  rewards  of  virtue 
or  the  everlasting  punishments  of  vice;  and  this  can  only  be  ac- 
complished by  means  of  a  general  resurrection  and  of  a  general 
judgment. 

FOURTH   REASON 

Next,  it  is  important  to  prove  that  in  prosperity  and  adversity, 
which  are  sometimes  the  promiscuous  lot  of  the  good  and  of 
the  bad,  everything  is  ordered  by  an  all-wise,  all-just,  and  all- 
ruling  Providence.  It  is  therefore  necessary  not  only  that  re- 
wards and  punishments  should  await  us  in  the  next  life,  but  that 
they  should  be  awarded  by  a  public  and  general  judgment.  Thus 
they  will  become  better  known  and  will  be  rendered  more  conspic- 
uous to  all,  and1  in  atonement  for  the  querulous  murmurings,  to 
which  on  seeing  the  wicked  abound  in  wealth  and  flourish  in  hon- 
ors even  the  Saints  themselves,  as  men,  have  sometimes  given 
expression,  a  tribute  of  praise  will  be  offered  by  all  to  the  justice 
and  providence  of  God.  "My  feet,"  says  the  Prophet,  "  were  al- 
most moved,  my  steps  had  well  nigh  slipped,  because  I  had  a  zeal 
on  occasion  of  the  wicked,  seeing  the  prosperity  of  sinners  " ;  and 
a  little  after :  "  Behold !  these  are  sinners,  and  yet  abounding  in  the 
world,  they  have  obtained  riches ;  and  I  said,  Then  have  I  in  vain 
justified  my  heart,  and  washed  my  hands  among  the  innocent; 
and  I  have  been  scourged  all  the  day,  and  my  chastisement  hath 
been  in  the  morning." a  This  has  been  the  frequent  complaint  of 
many,  and  a  general  judgment  is  therefore  necessary,  lest  perhaps 
men  may  be  tempted  to  say  that  God,  "  walking  about  the  poles  of 
heaven," "  regards  not  the  earth.  Wisely,  therefore,  has  this  truth 
been  made  one  of  the  twelve  articles  of  the  Christian  creed,  that 
should  any  be  tempted  to  doubt  for  a  moment,  their  faith  may  be 
confirmed  by  the  satisfactory  reasons  which  this  doctrine  presents 
to  the  mind. 

1  Ps.  Ixxii.  2,  3,  12-14.  *  Job  xxii.  14. 


FIFTH   REASON 

Besides,  the  just  should  be  encouraged  by  the  hope,  the  wicked 
appalled  by  the  terror,  of  a  future  judgment;  that  knowing  the 
justice  of  God  the  former  may  not  be  disheartened,  and  dread- 
ing His  eternal  judgments  the  latter  may  be  recalled  from  the 
paths  of  vice.  Hence,  speaking  of  the  last  day,  our  Lord  and 
Saviour  declares  that  a  general  judgment  will  one  day  take 
place,  and  describes  the  signs  of  its  approach,  that  seeing  them, 
we  may  know  that  the  end  of  the  world  is  at  hand.1  At  His  ascen- 
sion also,  to  console  His  Apostles,  overwhelmed  with  grief  at  His 
departure,  He  sent  Angels,  who  said  to  them :  "  This  Jesus  who  is 
taken  up  from  you  into  heaven,  shall  so  come  as  you  have  seen 
him  going  into  heaven." 2 

Sermons 

THE  SECOND  COMING  OF  CHRIST 
BY  THE  REV.  F.  X.  McGOWAN,  O.S.A. 

There  is  probably  no  truth  in  the  whole  body  of  Christian  doc- 
trine that  has  excited  more  strongly  the  hopes  and  fears  of  human- 
ity than  the  doctrine  of  the  First  and  the  Second  Coming  of  Jesus 
Christ  on  earth.  His  First  Coming  was  eagerly  watched  for  by 
His  chosen  people,  and  it  was  fraught  with  all  the  blessed  confi- 
dence that  the  long  night  of  four  thousand  years  had  fostered  in 
men's  souls.  When,  however,  it  dawned  upon  a  benighted  world,  it 
brought  reprobation  to  the  Jewish  people.  But  it  cast  light  upon  out- 
side nations,  and  it  was  weighted  down  with  the  grace  of  redemp- 
tion to  the  Gentiles.  "  Blindness  in  part  hath  happened  in  Israel, 
until  the  fulness  of  the  Gentiles  should  come  in  "  (Rom.  xi.  25). 

The  Second  Coming  of  Christ  on  earth  bears  with  it  a  signifi- 
cance even  as  important  as  His  First  Coming.  For  men  have 
reason  to  fear  that  when  their  conduct  shall  be  weighed  in  the 
scale  of  Divine  justice,  they  will  be  held  to  a  severe  account,  and 
will  incur  the  wrath  of  the  eternal  Judge. 

Ever  since  the  days  of  Christ  opposition  has  been  manifested 
against  the  acceptance  of  the  doctrine  which  teaches  a  future  gen- 

»  Matt.  xxiv.  33.  *  Acts  i.  n. 


THE  SECOND   COMING  OF   CHRIST  7 

eral  judgment.  The  carnal-minded  Jews  could  not  brook  such  an 
idea,  because  Jesus  proclaimed  Himself  the  Judge.  The  early 
heretics  emulated  the  pagans  in  deriding  what  appeared  to  them 
as  an  impossible  event.  The  same  repugnance  is  to  be  found  in 
our  late  days.  Men  laugh  to  scorn  the  awful  judgments  of  God. 

We  might  classify  the  opponents  of  the  doctrine  of  a  general 
judgment  as  "  the  proud  infidel,"  "  the  sensual  epicurean,"  and 
"  the  earthly  materialist." 

The  proud  infidel  is  so  self-sufficient  that  he  will  not  admit  a 
personal  God,  because  he  wants  to  deify  his  own  intelligence; 
or  if  he  does  not  exclude  the  idea  of  a  God,  he  either  identifies 
God  with  himself  or  makes  God  the  universe  around  him.  To 
the  infidel  the  general  judgment  is  a  fable,  a  myth. 

The  sensual  epicurean  is  as  equally  opposed  to  a  general  judg- 
ment as  the  self-willed  infidel.  His  god  is  his  belly,  according  to 
St.  Paul,  and  he  lives  simply  to  pander  to  passion  and  to  satisfy 
appetite.  He  desires  no  general  judgment,  because  this  lower 
life  is  his  elysium. 

The  earthly  materialist  is  so  wedded  to  the  world  and  its  in- 
terests that  he  cannot  perceive  anything  beyond  this  life.  He  wor- 
ships Mammon,  and,  according  to  the  Gospel,  he  cannot  serve 
God.  The  materialist  is  in  strong  evidence  in  our  American  life. 
He  never  thinks  of  God  and  His  judgments.  His  time  is  wholly 
occupied  with  gigantic  speculations,  with  vast  projects  for  self- 
aggrandizement.  In  practice,  the  materialist  seems  not  to  believe 
in  a  last  accounting  day  when  Christ  shall  judge  the  hearts  of 
men. 

But  God  in  His  goodness  has  preserved  the  knowledge  of  judg- 
ment day  in  the  deposit  of  faith  which  He  bequeathed  to  His 
spouse,  Mother  Church,  and  His  revelation  lives  and  throbs  in 
Catholic  hearts  despite  the  infidelity  of  men  and  the  perversity  of 
nations.  Let  us  glance  at  — 

I.  The  certainty  of  a  General  Judgment. 

II.  The  reason  for  a  General  Judgment. 

I.  When  we  say  the  Apostles'  Creed  we  confess  the  event  of 
judgment  day,  on  which  Jesus  Christ  shall  "judge  the  living  and 
the  dead."  In  the  Nicene  Creed  we  acknowledge  that  Jesus  Christ 
"  ascended  into  heaven,  sits  at  the  right  hand  of  the  Father,  and 


is  to  come  again  with  glory  to  judge  the  living  and  the  dead."  In 
the  Athanasian  Creed  we  say:  "At  whose  coming  all  men  shall 
rise  again  with  their  bodies,  and  shall  give  an  account  of  their 
own  works." 

The  certainty  of  a  General  Judgment  is  proved:  I.  From  the 
Law  of  Nature ;  2.  From  the  Old  Testament ;  3.  From  the  New 
Testament. 

i.  That  there  will  be  at  the  end  of  time  a  general  judgment 
over  which  Jesus  Christ,  the  Redeemer,  will  preside  was  well 
known  from  the  earliest  ages.  The  judgment,  with  its  awful 
sentence,  pronounced  in  Eden,  was  a  type  and  a  reminder  of  the 
day  of  the  Lord  when  all  nations  and  the  world  of  all  ages  shall 
be  summoned  before  the  tribunal  of  Christ.  This  truth  is  indi- 
cated in  many  passages  of  the  Old  Testament,  but  these  were 
badly  understood  or  entirely  ignored  by  the  Jewish  people.  A 
full  knowledge  of  what  both  patriarch  and  prophet  meant  in  their 
deliverances  on  this  subject  was  reserved  for  the  Christianity  of 
later  days.  Before  the  Written  Law  was  given  to  Israel,  the  pa- 
triarchs both  saw  in  spirit  and  taught  in  word  the  event  of  the 
universal  judgment.  It  was  announced  by  the  patriarch  Enoch, 
the  seventh  from  Adam :  "  Behold,"  he  said,  "  behold  the  Lord 
coming  with  thousands  of  his  saints,  to  execute  judgment  upon 
all,  and  to  reprove  all  the  ungodly  for  all  the  works  of  their  un- 
godliness, whereby  they  have  done  ungodly,  and  of  all  the  hard 
things,  which  ungodly  sinners  have  spoken  against  God."  Here 
direct  reference  is  made  not  only  to  the  Lord's  judgment,  but  also 
to  the  majesty  and  pomp  which  will  attend  it.  Job,  who  was  a 
Gentile,  and  who  lived  in  the  period  between  Abraham  and 
Moses,  thus  being  altogether  uninfluenced  by  the  legislation  of 
the  latter,  testifies  also  to  the  universal  judgment  of  the  Lord. 
"What  shall  I  do  when  God  shall  rise  to  judge?  and  when  he 
shall  examine,  what  shall  I  answer  him  ?  "  (Job  xxxi.  14).  Again 
he  says :  "  Who  will  grant  me  this  that  thou  mayst  protect  me 
in  hell,  and  hide  me  till  thy  wrath  pass?"  (Job  xiv.  13).  We 
see  that  before  the  Written  Law  had  been  promulgated,  the 
knowledge  of  the  Day  of  Judgment  was  apparent  among  the 
peoples  of  the  earth.  It  may  have  had  a  connection  with 
the  spiritual  promise  of  the  Messiah.  The  patriarchs  certainly 


THE  SECOND  COMING  OF  CHRIST  g> 

knew  of  it,  and  we  shall  see  how  later  the  prophets  spoke  of  it 
in  terms  that  are  distinct  and  even  elaborate. 

2.  The  testimonies  relative  to  the  General  Judgment  are  nu- 
merous in  the  Old  Testament,  and  therefore  we  are  permitted  the 
liberty  of  selection.     In  the  spirit  of  prophecy  Anna,  the  mother 
of  Samuel,  said:  "The  adversaries  of  the  Lord  shall  fear  him, 
and  upon  them  shall  be  thunder  in  the  heavens:  the  Lord  shall 
judge  the  ends  of  the  earth,  and  he  shall  give  empire  to  his 
king,  and  shall  exalt  the  horn  of  his  Christ"  (i  Kings  ii.  10). 
Here  we  have  a  direct  allusion  to  the  judgment  day  of  the  Lord, 
with  its  fear  and  trembling  and  the  exaltation  of  Jesus  Christ, 
who  shall  triumph  over  His  enemies  in  the  majestic  environment 
of  the  day  of  His  justice.    Isaias,  whose  language  and  style  are 
most  elevated,  also  paints  in  glowing  colors  the  dread  conditions 
of  judgment  day :  "  Enter  thou  into  the  rock,  and  hide  thee  in 
the  pit  from  the  face  of  the  fear  of  the  Lord  and  from  the  glory 
of  his  majesty.    The  lofty  eyes  of  man  are  humbled  .  .  .  and 
the  Lord  alone  shall  be  exalted  on  that  day.    Because  the  day  of 
the  Lord  of  hosts  shall  be  upon  every  one  that  is  proud  and  high- 
minded,  and  upon  every  one  that  is  arrogant,  and  he  shall  be 
humbled"  (Is.  ii.  10-13).    Again,  this  prophet  calls  the  day  of 
the  Lord  "  a  cruel  day,  and  full  of  indignation  and  of  wrath  and 
fury,  to  lay  the  land  desolate  and  to  destroy  the  sinners  thereof 
out  of  it"  (Is.  xiii.  9). 

The  prophet  Ezechiel  foretells  the  harrowing  scene  of  the  uni- 
versal judgment :  "  The  end  is  come,  the  end  is  come  upon  the 
four  quarters  of  the  land.  ...  I  will  send  my  wrath  upon  thee, 
and  I  will  judge  thee  according  to  thy  ways;  and  I  will  set  all 
thy  abominations  against  thee"  (vii.  2,  3).  The  prophets  Joel 
(ch.  ii.),  Malachias  (ch.  iii),  and  the  wise  man  (Wisd.  i.  5)  make 
use  of  similar  language;  they  portray  judgment  day  as  a  day  full 
of  anguish ;  they  call  it  a  day  of  wrath,  of  distress,  of  sorrow  and 
pining,  a  day  of  darkness,  on  which,  as  it  was  shown  to  Daniel 
in  a  vision,  the  four  kingdoms  typified  by  the  four  animals  shall 
be  destroyed,  wiped  out  in  a  solemn  manner,  and  transferred  to 
the  saints  of  the  Most  High,  who  will  reign  forever  and  who  will 
command  the  homage  of  all  earthly  kings  (Daniel  vii). 

3.  This  truth  revealed  to  the  patriarchs  in  the  law  of  nature 


and  to  the  prophets  in  the  written  law  has  been  communicated  to 
us  in  the  law  of  grace  by  our  Blessed  Saviour  Himself.  He  has 
particularized  the  meaning  of  this  important  event.  He  spoke 
to  unwilling  ears  when  He  announced  the  day  of  His  Second 
Coming  to  judge  mankind ;  the  Jews  wilfully  misunderstood  Him 
and  they  maliciously  corrupted  Scripture  to  persevere  in  their 
blindness.  We  who  have  been  born  of  the  New  Covenant  ac- 
knowledge Jesus  Christ  to  be  the  true  God  and  true  man,  and  we 
know  that  though  heaven  and  earth  may  pass  away,  His  words 
shall  not  pass  away  (Matt.  xxiv.  35).  "The  Son  of  man,"  He 
declares,  "  shall  come  in  the  glory  of  his  Father  with  his  Angels : 
and  then  will  he  render  to  every  man  according  to  his  works" 
(Matt.  xvi.  27).  Again,  He  warns  us:  "Then  shall  appear  the 
sign  of  the  Son  of  man  in  heaven:  and  then  shall  all  tribes  of 
the  earth  mourn :  and  they  shall  see  the  Son  of  man  coming  in  the 
clouds  of  heaven  with  much  power  and  majesty"  (Matt.  xxiv. 
30).  What  a  solemn,  impressive  spectacle!  "When  the  Son  of 
man  shall  come  in  his  majesty,  and  all  the  angels  with  him,  then 
shall  he  sit  upon  the  seat  of  his  majesty:  and  all  nations  shall 
be  gathered  together  before  him,  and  he  shall  separate  them  one 
from  another,  as  the  shepherd  separateth  the  sheep  from  the 
goats"  (Matt.  xxv.  31-32).  We  may  not  know  the  exact  day 
when  the  Lord  shall  come  to  judge  mankind,  but  we  know  the 
issue  of  that  day :  the  Lord  will  call  His  elect  to  everlasting  happi- 
ness, and  He  will  send  unhappy  reprobates  to  never-ending 
misery. 

II.  God  does  not  demand  of  us  that  we  serve,  love,  and  obey 
Him  without  giving  us  forcible  reasons  for  so  doing.  The  holy 
Fathers  give  many  reasons  for  the  necessity  of  a  General  Judg- 
ment. We  select  four  principal  ones  that  will  enlighten  us  as  to 
God's  dispensation  regarding  this  solemn  event. 

i.  One  of  the  reasons  given  by  the  Fathers  of  the  Church  for 
the  General  Judgment  is  to  show  with  what  justice  Jesus  Christ 
rewards  the  good  and  punishes  the  wicked  in  the  particular 
judgment.  We  may  remark  here  that  the  Saviour  is  in  no  way 
bound  to  justify  His  conduct  before  His  subjects.  He  is  master 
absolute,  and  we  are  in  His  hands,  as  says  the  Apostle,  like  clay 
in  the  potter's  hands  (Rom.  ix.  21).  It  is  only  through  pure 


THE  SECOND   COMING  OF  CHRIST  n 

condescension  on  His  part  that  He  will  make  known  to  us  the 
motives  that  have  led  Him  to  pronounce  sentence  on  mortals 
as  He  has  done.  He  will  expose  these  reasons  in  such  a  just  and 
intelligent  way  that  the  reprobate  will  acknowledge  the  justice  of 
their  condemnation.  He  will  convince  all  that  He  has  not 
wounded  justice  in  the  punishment  of  the  wicked,  nor  overpassed 
the  limit  of  equitable  generosity  in  the  reward  of  the  righteous. 

2.  Another  reason  for  the  General  Judgment  is  to  make  known 
the  means  of  salvation  which  have  been  offered  to  every  one  of  us 
in  particular,  and  the  manner  in  which  we  have  employed  them. 
Let  us  look  over  our  past  lives  and  consider  the  graces  which  we 
have  received :  graces  which  were  common  to  the  parish  in  which 
we  lived,  graces  which  were  entirely  personal,  given  solely  for 
our  benefit.    Review  in  thought  the  sermons  and  instructions  to 
which  we  have  listened  and  the  salutary  counsel  which  we  have 
received  from  God's  ministers  in  the  tribunal  of  Penance.    Think 
how  often  conscience  has  upbraided  us  and  placed  before  our 
frightened  gaze  the  picture  of  unrepentant  death,  and  how  often, 
too,  we  were  so  moved  that  we  cried  out :  "  Behold,  now  is  the 
acceptable  time;  behold,  now  is  the  day  of  salvation"  (2  Cor. 
vi.  2).     God  has  threatened,  caressed,  invited,  urged,  implored, 
and  chastised  us.     The  day  of  judgment  will  disclose  our  in- 
difference towards  grace,  our  actual  abuse  of  grace,  even  our 
rejection  of  grace. 

3.  A  further  reason  for  a  General  Judgment  is  to  make  a  sol- 
emn reparation  to  souls  unjustly  oppressed  and  a  solemn  procla- 
mation of  the  good  works  of  the  righteous.  On  earth,  the  good 
are  mingled  with  the  wicked,  and  their  good  deeds,  for  many 
causes,  are  never  viewed  in  an  impartial  light.    They  are  perse- 
cuted by  the  wicked,  and  the  latter  seem  to  prosper  while  the 
former  endure  adversity.     God  will  right  all  these  wrongs  on 
judgment  day,  and  the  wicked  who  received  their  reward  on  earth 
will  be  banished  from  the  kingdom  of  heaven,  while  the  good 
shall  have  as  their  eternal  portion  happiness  without  end. 

4.  The  fourth  reason  we  adduce  for  the  holding  of  the  Last 
Judgment  is  to  confound  the  reprobate  with  their  sins  and  crimes. 
What  will  be  the  confusion  of  the  wicked  when  they  shall  see 
that  they  could  have  merited  eternal  felicity,  but  lost  it  by  delib- 


12       PAROCHIAL  COURSE  OF  INSTRUCTIONS 

erate,  wilful  malice  and  deception!  All  their  sins  will  be  dis- 
closed; their  hypocrisy,  deceit,  and  rashness  laid  bare  as  clear 
as  the  noontide's  sun. 

Let  us  anticipate  this  "  great  day  of  the  Lord "  by  treasuring 
up  merit  in  heaven.  The  judgment  of  God  is  a  terrible  thought. 
It  has  frightened  even  the  saintliest  souls.  St.  Jerome  could  do 
nothing  —  work,  write,  or  pray  —  without  imagining  that  he 
heard  the  voice  of  the  trumpet  and  the  angel  saying,  "  Arise,  ye 
dead,  and  come  to  judgment."  St.  Augustine  confessed  that  it 
was  the  fear  of  God's  judgment  that  deterred  him  from  commit- 
ting many  sins. 

We  should  make  the  judgment  day  of  the  Lord  the  burden  of 
our  daily  thought.  If  we  fail  to  catch  its  meaning  and  to  be 
moved  by  its  awful  conditions,  we  shall  become  in  God's  sight 
only  maimed  and  broken  men,  struggling  desperately  with  issues 
that  must  determine  the  future.  Let  us  wring  from  its  reflection 
the  secret  of  better  and  holier  lives.  Let  us  learn  from  it  the 
lesson  of  shaping  our  souls  to  a  profitable  newness  of  life. 

THE  PARTICULAR  JUDGMENT 
BY  THE  REV.  P.  HEHEL,  S.J. 

Taking  into  contemplation  to-day  the  particular  judgment,  let 
us  ask : 

I.    When  shall  this  particular  judgment  take  place? 

II.    Where  shall  it  be  held? 

I.  We  must  know  before  all  that  there  will  be  a  twofold  judg- 
ment,—  a  particular  and  a  general  judgment.  God  will  hold  for 
every  man  a  particular  or  secret  judgment.  This  is  the  teaching 
of  the  Apostle,  as  well  as  the  teaching  of  the  holy  Fathers.  St. 
Thomas  says  clearly,  "  Besides  the  particular  judgment,  which 
takes  place  directly  after  the  death  of  every  man,  there  will  also 
be  a  general  judgment."  And  again :  "  As  soon  as  the  soul 
leaves  the  human  body,  it  is  irrevocably  assigned  to  an  abiding 
place.  It  receives  its  judgment  —  either  for  life  or  for  death, 
according  to  its  works."  All  its  thoughts,  words,  and  actions 
during  life  will  be  judged  in  accordance  with  the  way  they  pre- 
sented themselves  to  God  at  the  moment  when  they  happened. 


THE  SECOND   COMING  OF   CHRIST  13 

Consequently,  this  particular  judgment  takes  place  at  the  time 
when  we  depart  from  this  life,  at  the  very  moment  when  the  soul 
is  separated  from  the  body.  "  It  is  a  most  reasonable  and 
wholesome  belief,"  writes  St.  Augustine,  "that  the  souls  are 
judged  at  the  time  when  they  are  separated  from  their  bodies, 
before  they  come  to  that  judgment  by  which  they  will  be  judged 
again,  after  they  have  been  reunited  with  their  former  bodies." 
To  prove  this,  the  same  holy  father  relates  the  parable  from  the 
Gospel,  in  which  Christ  tells  of  the  rich  Dives  and  the  poor 
Lazarus.  The  Scripture  says  of  these  two,  that  the  rich  man, 
as  soon  as  he  died,  was  thrown  into  hell,  while  the  pious  Lazarus 
was,  after  his  death,  borne  by  the  angels  into  the  bosom  of  Abra- 
ham. From  this  St.  Augustine  draws  the  conclusion,  that  un- 
doubtedly it  cannot  depend  upon  the  mere  will  of  man  after  death 
whether  he  shall  go  to  heaven  —  if  this  were  so  they  would  all 
want  to  go  there  —  and  it  is  just  as  reasonable  that  nobody  would, 
of  his  own  free  will,  go  into  hell  and  subject  himself  to  the 
thraldom  of  the  devil.  If,  then,  the  rich  Dives  was  thrown  into 
hell  immediately  after  death  and  the  pious  Lazarus  was  taken 
to  heaven,  it  follows,  necessarily,  that  immediately  after  death 
the  soul  of  every  man  will  be  judged  in  particular,  and  after  this 
judgment  be  assigned  either  to  heaven  or  to  hell.  If  this  judg- 
ment was  postponed  until  the  last  day  or  the  day  of  the  general 
judgment,  then  on  the  one  hand  the  just  souls  would  be  left  in 
unceasing  anxiety,  not  knowing  whether  they  would  pass  the 
judgment,  and  on  the  other  hand  the  godless  would  still  be  left 
in  the  hope  of  being  saved.  Therefore,  for  a  long  time  there 
would  be  no  difference  between  the  two ;  both  would  linger  be- 
tween fear  and  hope,  as  neither  of  them  would  be  sure  whether 
they  were  to  be  saved  or  lost.  And  this  is  contrary  to  the  justice 
of  God,  who  cannot  allow  those  who  have  offended  Him  to  be 
treated  the  same  as  those  who  have  served  Him. 

Therefore,  it  is  certain  that  at  the  moment  of  our  death  our 
soul  will  be  judged  in  accordance  with  our  merits,  judged  for  all 
eternity.  Eternal  life  or  eternal  death  will  be  the  unalterable  deci- 
sion. Oh,  what  a  terrible  moment,  upon  which  the  whole  of 
eternity  depends !  Who  would  not  quake  and  tremble  at  this  and 
keep  it  unceasingly  before  his  mind,  as  no  one  can  tell  the  day 


14       PAROCHIAL  COURSE  OF   INSTRUCTIONS 

or  hour  of  his  death,  and  therefore  does  not  know  how  soon  he 
may  be  called  before  this  judgment.  Therefore  our  future  judge 
admonishes  us  kind-heartedly  and  cordially,  when  He  says, 
"  Watch  ye  therefore,  for  you  know  not  when  the  Lord  of  the 
house  cometh:  at  even,  or  at  midnight,  or  at  the  cock-crowing, 
or  in  the  morning"  (Mark  xiii.  35).  So  much  of  the  time 
when  this  particular  judgment  will  take  place. 

II.  As  regards  the  place  where  this  judgment  shall  be  passed, 
we  must  not  think  that  the  souls  are  carried  up  to  heaven  and 
there  placed  before  the  throne  of  God.  No,  a  stained  soul  will 
never,  in  all  eternity,  have  the  happiness  of  feeling  even  for  one 
moment  the  delights  of  heavenly  joys;  each  soul  will  receive  its 
judgment  at  the  same  place  where  the  body  happened  to  be  at 
the  time  of  death,  be  it  on  water  or  on  land,  in  bed  or  in  the 
street,  on  the  mountain  or  in  the  valley,  in  the  fields  or  in  the 
house.  For  God  is  everywhere.  For  this  reason  can  He,  without 
calling  the  soul  into  heaven  or  having  to  descend  Himself  from 
heaven,  pronounce  His  judgment  over  each  one  for  eternal  life 
or  death  at  the  place  where  it  became  separated  from  the  body 
and  make  the  soul  cognizant  of  such  judgment. 

At  this  judgment  Jesus  Christ  shall  appear  as  Judge,  the  soul 
as  the  accused,  the  angel  who  was  its  guardian  as  advocate,  and 
the  devil  as  accuser.  The  latter  will  bring  forward  everything 
that  the  soul  had  committed  during  its  life  on  earth  in  thought, 
word,  or  deed  against  God,  against  itself  and  against  its  neigh- 
bors, either  in  intent  or  in  reality.  He  will  —  and  this  should  be 
borne  well  in  mind  —  bring  forward  not  only  the  evil  which  has 
been  committed,  but  also  the  good  deeds  which  the  soul  might 
have  done  and  which  it  left  undone  or  did  badly.  When  St. 
Charles  Borromeo  was  on  his  death-bed,  he  said  to  the  priest 
who  attended  him,  "  Reverend  brother,  I  am  afraid  to  appear 
before  the  judgment  more  on  account  of  the  good  which  I  have 
left  undone  than  the  evil  I  have  done."  And  yet,  what  a  pious 
and  holy  life  had  Borromeo  led!  How  many  good  deeds  this 
man  had  done  during  his  whole  life !  Remember,  often,  that  you 
will  be  accused  by  the  devil  and  condemned  by  Christ  not  only  for 
sins  committed,  but  also  for  good  deeds  omitted. 

Against  this  accuser  there  is  given  to  each  soul  an  advocate, 


THE  SECOND   COMING  OF  CHRIST  15 

that  angel,  namely,  who  was  its  true  companion  and  guardian  dur- 
ing its  pilgrimage  through  life.  He  on  his  side  will  also  bring  for- 
ward everything  good  the  soul  has  done.  Every  good  thought, 
every  sigh,  breath,  or  step,  which  was  done  with  a  pure  intention 
for  the  love  of  God  or  our  neighbor  will  be  recorded.  He  will 
try  to  cover  the  imperfections  of  these  works  with  the  infinite 
merits  of  Jesus  Christ,  and  will,  to  frustrate  the  efforts  of  the 
accuser  and  move  the  judge  to  mercy,  remind  the  latter  of  the 
most  precious  blood  which  He  has  shed  for  each  accused  soul. 

The  witnesses  at  this  judgment  will  be  the  clear  and  unerring 
perception  which  each  soul  will  have  in  the  most  perfect  degree. 
As  clear  as  the  sun  will  appear  before  its  eyes  the  actions  of  a 
lifetime.  All  covering  will  be  withdrawn  and  the  soul  will  see 
all  its  words,  its  works  and  thoughts,  its  good  and  evil  deed?  in 
their  true  light  as  they  appeared  in  the  eyes  of  God.  It  will  see, 
whether  it  is  rich  in  merits  or  poor,  whether  it  is  worthy  of 
heaven  or  deserving  of  hell.  In  this  clear  self-recognition  one's 
own  conscience  will  give  testimony  either  for  or  against,  and 
convicted  by  its  own  conscience,  the  soul  will  not  be  able  to  offer 
excuses  but  will  make  a  most  complete  confession.  Thereupon, 
the  Judge,Nwho  is  none  else  than  He  who  was  our  Redeemer,  will 
by  virtue  of  His  Divine  power,  His  omniscience  and  justice,  ren- 
der without  delay  the  irrevocable  sentence,  which  will  be  life  or 
death  for  all  eternity.  If  we  are  declared  as  blessed,  we  shall  also 
be  deemed  worthy  of  heaven  on  the  second  and  general  judgment 
day;  but  if  the  verdict  decrees  our  eternal  perdition,  we  shall 
receive  the  same  sentence  at  the  last  judgment. 

"  Oh,  how  dreadful  it  is  to  fall  into  the  hands  of  the  living 
God."  And  with  each  minute  this  terrible  moment  comes  nearer 
and  nearer.  Every  minute  may  bring  us  the  verdict,  "  Eternal 
life  "  or  "  Eternal  death."  For  we  do  not  know  whether  we  shall 
not  be  in  the  next  moment  a  prey  of  death.  With  great  earnest- 
ness St.  James  reminds  us,  therefore,  "  Behold  the  judge  standeth 
before  the  door  "  (James  v.  9). 

Yes,  my  dear  friends,  He  stands  before  our  door,  before  your 
door,  and  before  my  door!  As  soon  as  he  enters,  the  time  of 
activity  is  passed  and  He  demands  an  accounting  of  our  lives. 
What  will  be  our  fate  ? 


16       PAROCHIAL   COURSE   OF   INSTRUCTIONS 

In  conclusion,  I  will  mention  to  you  three  thoughts  of  the  holy 
abbot  Elias  to  ponder  over.  He  used  to  say :  "  There  are  three 
things  I  am  afraid  of.  The  first  is  when  my  soul  will  separate 
from  my  body;  the  second,  when  I  shall  have  to  appear  before 
God  my  Judge ;  and  the  third,  when  judgment  will  be  passed  on 
me."  Remember  well  these  three  points.  He  who  will  think  over 
them  several  times  a  day  will  lose  all  desire  to  do  evil. 

References 

Hughes,  in  Homiletic  Monthly,  Feb.  1919;  Graham,  in  Pulpit  Com- 
mentary, Vol.  I;  Hayes,  "Advent,"  in  Pulpit  Commentary,  Vol.  IV,  p.  29; 
White,  "  The  Day  of  Judgment,"  in  Sermons  for  Sundays  and  Feasts; 
Newell,  "  The  General  Judgment,"  in  Short  Sermons  for  the  Sundays  of 
the  Year;  Murphy,  "  The  Future  Coming  of  Christ,"  in  Sermons  on  the 
Gospel;  Heffner,  "  Judgment,"  in  Short  Sermons,  Series  III ;  Corsi,  "  The 
General  Judgment,"  in  Little  Sermons  on  the  Catechism;  Hughes,  "  The 
Particular  Judgment,"  in  Homiletic  Monthly,  Sept.  1916,  Oct.  1918 ;  Thuente, 
in  Homiletic  Monthly,  Nov.  1917 ;  Phelan,  in  Homiletic  Monthly,  July,  1919; 
Bourdaloue,  "  The  Thought  of  Death,"  Bossuet,  "  Death,"  in  Great  French 
Sermons,  Series  I ;  Massillon,  "  The  Death  of  the  Sinner,"  "  The  Death  of 
the  Righteous  Man,"  in  Great  French  Sermons,  Series  II ;  Monsabre,  in 
Lenten  Conferences  of  1888. 

The  Catholic  Encyclopedia,  Vol.  VIII,  p.  552;  Vol.  I,  p.  165;  Summa 
Theologica,  Suppl.,  qq.  73,  74,  87,  91 ;  III,  q.  59;  Tanquerey,  De  Deo  Remu- 
neratore,  Nos.  1-7;  Hurter,  Theologia  Dogmatica,  Vol.  Ill,  Nos.  778  ff., 
84  ff. ;  Pohle-Preuss,  Eschatology,  pp.  5,  103  ff. ;  Vaughan,  The  Divine 
Armory  of  Sacred  Scripture,  pp.  876  ff. ;  Callan,  Illustrations  for  Sermons 
and  Instructions,  pp.  78  ff. ;  Bellord,  Meditations  on  Christian  Dogma, 
Vol.  II,  pp.  340  ff. ;  Coleridge,  The  Return  of  the  King. 

Fora  complete  treatment  of  the  Liturgy  see  Pulpit  Commentary, Vol.  IV. 

NOTE:  In  these  References  the  titles  of  sermons  are  given  only  when 
they  are  not  substantially  the  same  as  the  subject  of  the  day. 


THE   IMMACULATE   CONCEPTION  17 


FEAST  OF  THE  IMMACULATE 
CONCEPTION 

SUBJECT 
THE   IMMACULATE   CONCEPTION 

TEXT 

Hail,  full  of  grace;  the  Lord  is  with  thee;  blessed  art  thou  among 
women.  —  LUKE  i.  28. 

Analysis 

INTRODUCTION.  The  extraordinary  dignity  and  sanctity  of  the 
Blessed  Virgin  is  made  manifest  in  the  words  of  to-day's  Gos- 
pel. Since  she  was  to  become  the  Mother  of  the  Second  Person 
of  the  Blessed  Trinity  it  was  not  an  ordinary  messenger  but  an 
Archangel  that  was  sent  to  announce  to  her  this  great  dignity. 
And  how 'worthy  she  was  of  such  lofty  honor  the  angel  declares 
in  his  salutation.  She  is  "  full  of  grace,"  the  abyss  of  all  heavenly 
favors;  "the  Lord  is  with"  her,  she  possesses  holiness  beyond 
all  other  creatures ;  she  is  "  blessed  among  women,"  because,  un- 
like all  others,  she  was  never  subject  to  any  sin. 

I.  The  meaning  of  this  dogma.  I.  The  Immaculate  Con- 
ception does  not  refer,  as  some  non-Catholics  imagine,  to  the 
virgin  birth  of  our  Lord,  nor  to  His  sinlessness ;  neither  does  it 
imply  on  the  part  of  the  Blessed  Virgin  that  her  conception,  like 
our  Lord's,  was  divine,  in  the  sense  that  it  was  without  a  human 
father.  2.  The  meaning  of  this  doctrine  is  that,  by  a  singular 
favor  and  privilege  of  God,  and  through  the  foreseen  merits  of 
her  Son,  the  Virgin  Mary,  from  the  first  instant  of  her  concep- 
tion in  the  womb  of  her  mother,  was  preserved  free  from  all 
stain  of  sin.  3.  Original  sin  is  that  moral  guilt  and  stain  of  soul 
which  we  inherit  from  Adam,  the  moral  head  of  the  human  race. 
Sanctifying  grace  and  many  other  extraordinary  privileges  were 


i8       PAROCHIAL  COURSE   OF   INSTRUCTIONS 

conferred  upon  our  first  parents  from  their  creation,  but  all  these 
they  lost  through  their  sin;  and  the  effect  of  their  fall  has  de- 
scended upon  all  their  posterity,  with  the  exception  of  Christ, 
who  was  sinless  by  reason  of  the  Hypostatic  Union,  and  Mary, 
who  was  conceived  immaculate  by  the  special  favor  of  God. 
4.  Hence  the  Blessed  Virgin  from  the  first  moment  of  her  con- 
ception was  free  from  sin  and  endowed  with  sanctifying  grace. 
Jeremias  and  John  the  Baptist  were  sanctified  in  their  mothers' 
wombs  and  born  free  from  original  sin,  but  they  were  not  con- 
ceived in  this  state.  5.  The  grace  received  by  Mary  in  her 
conception  was  far  superior  to  that  ever  attained  by  any  of  the 
saints  throughout  their  lives,  and  this  grace  she  never  lost,  but 
on  the  contrary  continually  augmented  in  her  life.  6.  Being  a 
child  of  Adam,  Mary  was  in  need  of  redemption,  not  to  free 
her  from  sin,  but  to  preserve  her  against  sin. 

II.  Reasons  for  this  dogma,  i.  The  dogma  of  the  Immacu- 
late Conception  was  not  defined  until  December  8,  1854,  by  Pope 
Pius  IX,  but  it  had  always  been  taught  in  the  Church  as  a 
divinely  revealed  doctrine.  2.  The  Holy  Scriptures,  as  inter- 
preted by  the  Fathers  of  the  Church,  contain  this  doctrine: 
(a)  "I  will  put  enmities  between  thee  and  the  woman,  .  .  .  she 
shall  crush  thy  head"  (Genesis  iii.  15).  (b)  Types  of  the 
Immaculate  Conception  were  the  ark  of  Noah,  Jacob's  ladder, 
the  burning  bush,  etc.  (c)  Many  words  of  the  prophets  can  be 
understood  of  Mary's  sinless  conception;  e.g.,  what  they  say 
about  the  holy  Jerusalem,  the  ark  of  sanctification,  the  house 
built  by  eternal  Wisdom,  etc.  (d)  The  salutation  which  the 
Angel  addressed  to  Mary  on  the  day  of  the  Annunciation  implies 
this  doctrine.  3.  The  Fathers  speak  of  Mary  as  the  supreme 
miracle,  as  nearest  to  God  and  above  all  praise;  they  declare  her 
superior  to  Eve  in  the  latter's  innocence ;  they  called  her  the  lily 
among  thorns,  the  virgin  earth  from  which  the  new  Adam  came 
forth,  etc.,  etc. ;  they  hold  that  sin  should  not  be  thought  of  when 
there  is  question  of  Mary;  they  call  her  immaculate,  more  holy 
than  sanctity,  more  pure  than  purity,  etc.  4.  The  Popes  have 


THE   IMMACULATE   CONCEPTION  19 

promoted  devotion  to  the  Immaculate  Conception  and  have  incul- 
cated the  doctrine.  The  Council  of  Trent  in  its  decree  on  sin 
excluded  the  Blessed  Virgin.  5.  This  doctrine  has  been  univer- 
sally believed  by  all  classes  in  the  Church,  although  a  few  ques- 
tioned it  at  different  times.  6.  The  Immaculate  Conception  was 
altogether  fitting  since  the  Son  of  God  was  to  take  flesh  from 
the  Virgin  Mary,  and  He  could  not  permit  that  His  Mother 
should  ever  have  been  subject  to  His  enemy. 

LESSONS,  i.  Rejoice  over  the  Immaculate  Conception,  for 
Mary  is  truly  the  "honor  of  our  people."  2.  Ask  Our  Lady's 
intercession  against  temptation  and  sin.  3.  Praise  God  for  the 
great  privilege  granted  to  our  Mother. 

Sermons 

THE  IMMACULATE  CONCEPTION 
BY  THE  REV.  P.  A  BEECHER 

Frequently  throughout  the  year  we  kept  both  feast  and  holy 
day  in  Mary's  honor.  We  rejoiced  at  her  nativity;  we  honored 
her  annunciation ;  we  knelt  with  her  in  tenderness  at  the  crib ;  we 
sorrowed  as  we  met  her  on  the  road  to  Calvary;  we  joined  in  her 
joy  on  Easter  Sunday ;  and  of  that  joy  we  felt  the  consummation 
when,  her  checkered  life  of  sorrow  and  happiness  ended,  we  saw 
her  taken  gloriously  body  and  soul  into  heaven.  But  on  the 
forthcoming  feast  we  shall  be  called  upon  to  celebrate  that  privi- 
lege which  is  the  beginning  and  root  of  all  her  sanctity;  which 
constitutes  her  "the  glory  of  Jerusalem,  the  joy  of  Israel,  the 
salvation  of  her  people,"  and  an  honor  to  the  whole  human  race. 
The  feast  of  the  Immaculate  Conception !  Happy  should  be  the 
ears  which  hear  that  announcement,  for,  I  say  to  you,  genera- 
tions longed  to  see  the  day  that  would  commemorate  its  final 
decision,  and  they  saw  it  not.  Fathers,  doctors,  theologians,  and 
the  faithful  of  all  times  believed  in  the  Immaculate  Conception ; 
nevertheless,  it  was  not  until  the  ever  memorable  December  day, 
in  the  year  of  grace  1854,  after  the  cannon  in  St.  Angelo  had 
boomed  a  signal  for  a  triumphant  peal  of  bells,  that  the  doctrine 


20       PAROCHIAL  COURSE  OF  INSTRUCTIONS 

became  an  article  of  defined  faith,  so  that  thereafter  no  one  could 
doubt  it  without  hurting  his  own  soul.  The  coming  feast  will 
be  the  forty-seventh  anniversary  of  that  day  of  triumph,  and 
though  our  cities  will  wear  their  workaday  aspect,  we  can,  for 
all  that,  make  it  a  day  of  honor  for  Mary  and  of  profit  to  our- 
selves by  congratulating  her  on  her  high  privilege  and  begging 
her  assistance. 

But  we  may  be  called  upon  not  only  to  congratulate  her  and 
beg  her  assistance,  but  likewise  to  defend  her  honor ;  for  it  is  a 
well-known  fact  that  none  other  of  her  titles  is  so  strenuously 
denied  by  non-Catholics  as  that  of  her  Immaculate  Conception. 
This  is  in  part  due  to  ignorance  regarding  it,  but  principally  be- 
cause the  sects  at  variance  with  Catholic  teaching,  no  matter  how 
much  they  may  differ  among  themselves,  are  all,  from  the  heresy 
of  old  Nestorius,  who  disgraced  the  patriarchal  see  of  Constan- 
tinople, down  to  the  last  wind  of  strange  doctrine,  characterized 
by  their  attempt  to  belittle  the  dignity  of  the  Mother  of  God. 
Need  we  say  that  their  hostility  and  anger  are  spent  in  vain,  for 
against  her  enemies  she  is  as  an  army  set  in  battle  array!  She 
needs  no  defence,  for  her  Son  will  reckon  with  her  adversaries. 
Still,  in  accordance  with  the  promise,  "  They  that  will  explain  me 
shall  find  life  and  shall  have  salvation  from  the  Lord,"  we  shall 
offer  a  few  reasons  for  our  belief. 

For  the  sake  of  clearness,  we  shall  first  state  the  doctrine  in  the 
words  of  the  definition :  "  The  Blessed  Virgin  Mary,  in  the  first 
moment  of  her  conception,  by  a  special  grace  and  privilege  of 
Almighty  God,  in  view  of  the  merits  of  Christ  Jesus  the  Saviour  of 
the  human  race,  was  preserved  free  from  all  stain  of  original  sin." 

We  now  come  to  consider  some  of  the  arguments.  Of  course 
the  great  argument  for  us  Catholics  is  that  the  Church  has  defined 
it ;  but  apart  from  this  we  must  be  able  to  give  an  account  of  the 
faith  that  is  in  us.  We  shall  divide  the  arguments  into  two 
classes,  the  first  class  including  those  which  go  to  show  how  con- 
formable the  doctrine  is  to  reason  and  revelation,  the  second  the 
immediate  arguments  on  which  the  definition  has  been  founded. 

As  to  the  former :  Firstly,  Jesus  Christ  is  the  Son  of  God  and 
of  the  Virgin  Mary,  proceeding  from  all  eternity  from  the  bosom 
of  His  eternal  Father,  born  in  the  fulness  of  time  of  His  Virgin 


THE   IMMACULATE   CONCEPTION  21 

Mother,  and  united  to  her  by  every  tie  that  can  bind  a  mother 
and  son.  Now,  as  His  Father  is  the  infinitely  holy  God,  adored 
of  cherubim  and  seraphim,  must  we  not  hold  that  His  Mother 
was  at  least  preserved  from  all  sin,  for  dishonor  to  a  mother  is 
dishonor  to  the  son  ?  Furthermore,  let  us  consider  the  part  Mary 
has  taken  in  the  Incarnation.  Let  us  take  any  part  of  the  Sacred 
Humanity,  —  the  Sacred  Heart,  for  instance.  We  adore  it.  Is  it 
the  Divinity  which  is  united  to  it?  Not  merely  that,  but  we 
adore  the  living,  fleshy  heart  itself,  just  as  it  beats  within  the 
bosom  of  Jesus  Christ.  But  where  did  He  get  that  Heart  ?  where 
His  Flesh  and  Blood?  From  the  most  pure  veins  of  the  Blessed 
Virgin  Mary.  And  are  we  to  suppose  that  flesh  and  blood  so 
honored,  deified,  united  to  the  Divinity  for  evermore  by  the  indis- 
soluble bond  of  personal  union,  could  come  from  a  source  stained 
by  that  stain  which  of  all  others  God  detests  most,  —  the  foul 
stain  of  sin?  Could  sin  touch  God  so  closely?  No  one  who  re- 
members that  into  His  presence  nothing  defiled  shall  enter,  and 
who  has  formed  the  first  idea  of  His  sanctity,  can  for  one  mo- 
ment entertain  the  thought. 

Secondly,  the  Prophet  Jeremias  and  John  the  Baptist,  although 
conceived  in  sin,  were  by  special  grace  sanctified  before  birth, 
the  former  because  he  was  to  predict  the  coming  of  Christ,  the 
latter  because  he  was  to  prepare  the  way.  And  as  God  granted 
this  grace  to  persons  who  were  only  remotely  and  externally  con- 
nected with  His  Son,  one  of  whom  while  in  the  flesh  never  saw 
Him,  is  it  not  natural  to  suppose  that  He  would  go  the  whole 
way  and  completely  exempt  from  sin  her  who  was  to  be  the 
mother  of  that  same  Son,  and  who,  we  are  told,  was  prepared  for 
her  Divine  Maternity  from  all  eternity?  And  the  reasonableness 
of  this  argument  is  confirmed  by  the  fact  that  the  privilege  of 
the  Baptist  was  greater  than  that  of  the  Prophet,  inasmuch  as 
he  came  nearer  Christ. 

Finally,  God  gives  His  grace  to  each  one  according  to  the  end, 
dignity,  and  office  for  which  one  is  intended.  Now,  Mary  is  the 
Mother  of  God  and  a  co-operator  in  the  redemption;  and  hence 
we  almost  invariably  find  reference  to  her  when  there  is  question 
of  Christ  and  the  redemption.  When  Isaiah  had  in  seraphic  fer- 
vor besought  God  to  make  clearer  the  mystery  of  the  redemption, 


22       PAROCHIAL  COURSE  OF   INSTRUCTIONS 

he  was  shown  the  Virgin  with  her  Son  Emmanuel,  and  the 
Flower  from  the  root  of  Jesse.  Jeremias,  equally  favored,  sang 
in  the  sublime  simplicity  of  Hebrew  prophecy  of  the  wonder 
which  God  would!  create  on  earth :  "  A  woman  shall  encompass  a 
man."  And  coming  to  later  times  we  find  the  same  undivided 
reference.  In  St.  Matthew  we  read,  "the  mother  with  Jesus 
who  will  make  safe  his  people,"  and  "the  boy  with  Mary  his 
mother  " ;  in  St.  Luke,  "  blessed,  with  her  blessed  fruit,"  and  the 
"mother  with  the  infant  who  is  a  light  to  the  revelation  of 
the  Gentiles,  and  the  glory  of  the  people  Israel";  in  St.  Paul, 
"  the  mother  with  the  Son  who  is  sent  from  heaven  that  we  might 
receive  the  adoption  of  the  sons  of  God  " ;  and  the  favored  evan- 
gelist, while  rapt  in  ecstasy  in  lone  Patmos,  gazed  with  eagle  eye 
on  the  wonderful  secrets  of  heaven,  and  saw,  great  among  them, 
"a  woman  clothed  with  the  sun,  and  the  moon  beneath  her  feet, 
and  on  her  head  a  crown  of  stars,  and  she  brought  forth  a  man 
child  who  was  to  rule  all  nations  with  an  iron  rod."  Thus, 
throughout,  we  find  her  mentioned  in  connection  with  Christ  and 
the  redemption,  just  as  Eve  is  mentioned  with  Adam  and  the 
fall.  What,  then,  is  the  conclusion?  That  she  must  have  been 
always  free  from  sin,  because  nothing  could  be  more  opposed 
to  the  redemption  than  sin ;  for  the  redemption  means  a  rescuing 
from  sin,  a  buying  back,  as  it  were,"  from  the  dominion  of  Satan. 

The  foregoing  are  a  few  of  the  many  arguments  —  for  we 
meet  them  on  all  sides  —  which  go  to  show*  how  conformable  is 
the  doctrine  to  reason  and  revelation.  But  we  now  come  to  a 
brief  consideration  of  the  arguments  on  which  the  definition 
was  founded;  namely,  tradition,  the  belief  of  the  faithful,  and 
Sacred  Scripture. 

As  to  Tradition:  Tradition  has  come  from  the  Apostles;  but 
they  themselves  were  too  busily  engaged  in  preaching  to  transmit 
it  in  writing,  and  accordingly  we  must  go  to  their  disciples,  the 
early  Fathers  and  Christian  writers,  to  find  the  full  deposit  of 
apostolic  teaching.  Nevertheless,  we  have  it  on  testimony,  which 
while  not  clearly  established  cannot  be  denied,  that  St.  Andrew 
said,  "As  the  first  Adam  was  made  of  the  earth  before  it  was 
cursed,  so  the  second  Adam  was  formed  of  virgin  earth  which 
was  never  cursed."  Passing  from  the  age  of  the  Apostles  we 


THE   IMMACULATE   CQNCEPTION  23 

next  come  to  that  of  the  Fathers  and  Christian  writers,  those 
giants  of  the  Church  whose  majestic  foreheads  flash  on  to  us  the 
light  of  heaven.  No  visionaries  these,  but  men  whose  great  minds 
were  developed  in  the  cold,  severe  philosophy  of  the  pagan 
school.  With  one  voice  they  have  spoken,  and  that  voice  is  that 
Mary  is  Immaculate.  From  the  school  of  Alexandria,  in  its  day 
the  centre  of  the  world's  philosophy,  come  the  voices  of  Diony- 
sius  and  the  renowned  Origen.  Cyprian  voices  the  belief  of 
famous  old  Carthage.  In  Milan  we  hear  the  eloquent  voice  of 
Ambrose.  Constantinople  hearkens  to  the  golden-mouthed 
Chrysostom.  To  Jerome,  in  the  caves  of  Palestine,  "  Mary  is  the 
cloud  of  day  who  never  knew  darkness."  Augustine  casts  in 
the  full  weight  of  his  mighty  intellect ;  while  Basil  holds  the  high 
place  of  leader  whom  defenders  of  the  doctrine  have  gloried  to 
follow.  Great  and  strong  as  the  peal  of  thunder  is  the  voice  of 
the  Fathers  and  Doctors  which  has  come  reverberating  down  the 
centuries,  not  like  thunder  in  its  dying  between  hills  and  valleys, 
but  gaining  strength  with  time  and  distance,  until  to-day  that 
voice  re-echoes  from  the  walls  of  China  to  the  llanos  of  Peru, 
from  the  Rocky  Mountains  to  the  distant  wash  of  Australasian 
seas;  for  everywhere  is  the  belief  strong,  vivid,  cherished,  that 
Mary  is  Immaculate;  and  as  unceasingly  as  from  the  choir  of 
angels  goes  up  the  anthem  of  "  Holy,  Lord  God  of  Hosts,"  does 
the  salutation  "  Hail,  full  of  grace,"  ascend  from  the  Catholic 
heart  to  Heaven's  Immaculate  Queen. 

Nor  are  we  Catholics  of  America  second  to  others  in  our 
veneration  of  Mary,  for,  grand  and  glorious  thought,  noble  rep- 
aration of  Catholic  instinct,  and  mayhap  happy  omen  of  our  reli- 
gious destiny,  we  offset  the  unbelief  and  prejudice  of  the  still 
doubting  millions  by  keeping  the  feast  of  the  Immaculate  Con- 
ception as  our  national  festival. 

Of  the  next  argument,  the  belief  of  the  faithful,  it  will  be  nec- 
essary to  say  a  few  words  only.  It  has  what  we  might  call  two 
phases,  the  historical  and  the  theological.  The  former,  or  his- 
torical phase,  we  can  treat  of  in  one" sentence;  namely,  history 
proves  that  the  doctrine  has  been  believed  from  the  earliest  times 
all  over  the  world.  From  this  arises  the  second  or  theological 
aspect,  the  Infallibility  of  the  Church,  which  in  the  present  case 


is  a  two-edged  sword  of  defence,  having1  what  we  might  call  a 
passive  and  an  active  side.  By  the  former,  or  passive  Infalli- 
bility, we  mean  that  the  faithful  as  a  body  can  never  err  in  be- 
lieving, and  by  the  latter,  that  the  Church  can  never  err  in 
teaching;  for  if  either  of  these  should  come  to  pass,  then  and 
there  the  gates  of  hell  would  have  prevailed,  which,  Christ  testi- 
fying, can  never  be. 

Finally  comes  the  great  question,  Where  in  Sacred  Scripture  is 
it  revealed?  True,  it  is  not  formally  stated  in  Sacred  Scripture; 
for  instance,  the  word  "  Immaculate "  is  not  used.  But  those 
sacred  writings  are  the  great  spiritual  mine  into  which  the  deeper 
and  more  perseveringly  we  delve  the  greater  shall  be  the  treasure 
found.  Now  theologians  are  convinced  that  the  words  of  the 
Archangel,  "  full  of  grace,"  were  expressive  not  only  of  Mary's 
then  sanctity,  but  were  expressive  of  sanctity  never  sullied  by 
stain  of  any  kind.  They  are  convinced  that  to  Mary  alone,  in 
the  fulness  of  their  mystic  sense,  do  the  words  of  the  Canticle 
of  Canticles  apply,  where  God  gazes  on  her  pure  soul  and,  de- 
lighted with  this  His  noblest  work,  says:  "As  the  lily  amongst 
the  thorns,  so  is  my  beloved  amongst  the  daughters  of  Jerusalem ; 
my  love,  my  dove,  my  beautiful  one,  thou  art  all  fair  and  there 
is  no  spot  in  the.e:  my  love  is  one  only."  And  pursuing  this 
mystic  sense  we  ask,  Why  one  only?  Does  He  not  love  those 
who  love  Him  ?  Did  He  not  love  John  the  Baptist,  greater  than 
who,  He  declared,  was  not  born  of  woman?  Did  He  not  love 
Peter,  when  in  the  fulness  of  honest  love  the  big-hearted  Apostle 
exclaimed,  "  Lord,  thou  knowest  all  things,  thou  knowest  that 
I  love  thee  "  ?  And  did  He  not  love  Mary  Magdalen,  when  He 
testified  that  many  sins  were  forgiven  her,  for  she  had  loved 
much ;  when  He  addressed  her  by  her  name  as  she  sat  at  His  feet 
gazing  with  love  into  His  countenance ;  and  when,  above  all,  on 
the  first  Easter  Sunday  morning,  blinded  with  tears  and  dis- 
tracted with  grief,  she  mistook  Him  for  the  gardener,  and  in  the 
simplicity  of  her  ardent  love  asked  if  He  had  stolen  her  Lord, 
and  where  He  had  put  Him  ?  Yes,  these  He  loved,  and  loved  in- 
tensely ;  but  for  Mary  alone  has  He  the  words,  "  My  love  is  one 
only"  —  because  she  is  all  fair,  and  there  is  no  spot  in  her; 
because  she  is  the  Immaculate  Conception. 


THE   IMMACULATE   CONCEPTION  25 

But  though  great  be  the  mystic  testimony  of  the  writer  of  the 
Canticles,  and  the  literal  testimony  of  the  Evangelist  who  penned 
the  sublime  words  of  the  Magnificat,  God  was  not  satisfied,  but 
He  Himself  would  bespeak  Mary's  praises.  Nor  did  He  wait  the 
fulness  of  time  for  the  great  mystery  of  the  Incarnation.  We 
must  go  back  in  spirit  over  five  thousand  years  to  the  Garden  of 
Eden,  the  scene  of  His  first  dealing  with  man.  The  woman, 
foolishly  believing  the  serpent,  takes  the  fruit  and  eats  and  gives 
to  her  husband,  who  also  eats.  Instantly,  the  Triune  God  comes 
in  anger  from  heaven,  upbraids  the  two  miserable  beings  now 
trembling  before  Him,  and  —  what  a  subject  for  fear  and  reflec- 
tion —  mocks  them :  "  Lo !  Adam  has  become  as  one  of  us."  My 
brethren,  we  but  little  realize  how  much  for  us  depended  on  this 
awful  moment.  An  insult  has  been  offered  to  Him  who  for  a 
single  offence  drove  hosts  of  spirits  from  heaven,  pursued  them 
with  thunder  and  winged  lightning  through  the  realms  of  chaos, 
until  He  prostrated  them  on  the  burning  marl  of  the  deep  tract  of 
hell.  He  is  still  the  same  God,  without  diminution  of  majesty, 
without  shadow  of  change.  A  grievous  offence  has  been  com- 
mitted against  Him  —  how  will  He  act?  Verily,  my  brethren,  it 
was  an  awful  and  tremendous  moment ;  the  destiny  of  mankind 
was  trembling  in  the  balance,  and  the  brightest  cherub,  if  asked  his 
opinion,  would  have  declared  that  it  was  woe  to  the  human  race. 
But  God,  in  His  infinite  design,  foresaw  what  no  cherub  could 
see;  He  foresaw  the  glory  of  the  Incarnation,  and  the  pure  soul 
of  Mary,  and  accordingly  mercy  seasoned  justice,  or,  in  figurative 
Hebrew  thought,  mercy  kissed  justice.  Still  justice,  being  the 
sternest  of  the  virtues,  demands  some  reparation.  No  sooner 
had  God  upbraided  Adam  and  Eve  than  He  cursed  the  earth,  cast 
them  out  amid  its  briers  and  thorns,  and  regretting  that  He  ever 
made  man,  went  back  to  His  faithful  angels.  This  was  indeed 
a  humiliating  scene  for  the  whole  human  race.  But  there  is  one 
redeeming  event,  one  which  the  whole  human  race  should  gladly 
adhere  to,  but  of  which,  unfortunately,  millions  are  loath  to  hear. 
In  anger,  indeed,  He  went  back  to  His  faithful  angels,  but  of 
what  He  did  before  so  doing  I  have  not  yet  told  you  all.  He 
turned  to  the  serpent,  cursed  it,  and  said :  "  Because  thou  hast 
done  this,  I  will  place  enmities  between  thee  and  the  woman,  and 


26       PAROCHIAL  COURSE  OF   INSTRUCTIONS 

thy  seed  and  her  seed :  she  shall  crush  thy  head,  and  thou  shalt  lie 
in  wait  for  her  heel."  Hearken  to  the  glorious  prophecy  of  the 
Immaculate  Conception,  rightly  called  the  first  gospel,  because 
the  first  glad  tidings  to  come  from  an  angry  God ! 

But  let  this  suffice.  It  is  sad  that  we  cannot  speak  of  Mary 
without  being  under  the  necessity  of  introducing  the  unquiet  tone 
of  controversial  voice,  and  of  going  thus  far  to  prove  what  we 
ourselves  have  already  so  lovingly  believed.  For  how,  O  sweet 
Mother,  as  we  see  you  rise  from  seas  of  sanctity,  "  our  tainted 
nature's  solitary  boast,"  could  we  picture  you  otherwise  than  with 
soul  Immaculate,  purer  than  foam  on  central  ocean,  more  beauti- 
ful than  the  morning  star  which  is  your  emblem  —  a  beauty  not 
of  earth  but  of  heaven,  and  infusing  into  those  who  contemplate 
it  love  and  peace  and  joy  and  holy  purity.  Mary  Immaculate! 
Yes,  our  Catholic  instinct  was  ahead  of  reason  in  telling  us  so, 
and  we  would  have  believed  had  there  never  been  sounded  from 
the  city  on  the  hills  the  trumpet  note  of  an  infallible  decision.  Let 
us  congratulate  our  Queen  on  her  high  privilege,  which  we  know 
to  be  the  beginning  of  that  union  with  her  Son  which  has  consti- 
tuted her  the  realization  of  every  type  of  female  grace  and  loveli- 
ness of  the  Old  Dispensation :  of  the  beauty  of  Sarah  and  Rachel ; 
the  prudence  of  Abigail;  the  chastity  of  Susanna;  the  fortitude 
of  the  mother  of  the  Machabees,  and  the  heroic  virtue  of  the  lily- 
crowned  maiden  of  the  valley  of  the  Bethulia.  But  human  types 
are  altogether  inadequate.  We  look  to  heaven,  and  even  there 
we  see  her  above  the  choirs  of  angels  and  archangels,  principali- 
ties, powers,  virtues,  dominations,  and  thrones,  nay,  above  the 
young-eyed  cherubim  and  rapt  seraphim,  next  the  throne  of  God 
Himself.  These  are  Mary's  servants,  she  their  Queen ;  and  while 
contemplating  her  beauty  they  gladly  own  her  such.  To  them, 
Queen  she  remains ;  to  us,  a  something  dearer,  a  something  more, 
for  by  the  closest  spiritual  ties,  whose  binding  was  that  of  God 
Himself,  she  is  —  our  Mother.  Nor  will  she  forget  the  occasion, 
for  it  was  the  closing  scene  in  the  deep  tragedy  of  the  sacred 
Passion,  when  our  Divine  Lord,  in  a  supreme  effort  of  final  love, 
for  the  moment  conquering  agony,  turned  to  the  beloved  Disciple 
and  said :  "  Son,  behold  thy  mother."  Though  unborn,  we  who 
to-day  address  her  then  existed  in  the  mind  of  God,  and  we  too 


THE   IMMACULATE   CONCEPTION  27 

were  consecrated  her  children  in  the  person  of  the  beloved  Dis- 
ciple. And  may  God  be  praised  for  giving  us  so  tender  and  dear 
a  Mother,  and  for  infusing  into  our  hearts  the  love  of  children ; 
for  such,  O  sweet  Mary,  we  feel;  else  whence  this  unselfish  joy 
at  the  thought  that  you  are  Immaculate,  or  the  confidence  with 
which,  when  oft  the  dazzling  rays  of  the  Great  White  Throne 
would  awe  us  back  into  our  own  wretchedness,  we  still  look  up 
and  cry  for  pardon,  because  we  know,  we  feel,  that  you  are  there  ? 
With  the  sweet  ways  of  a  mother,  lead  us,  lead  us  on  to  Jesus, 
and  from  your  place  beside  the  throne  deign  to  intercede  for  us, 
for  we  well  know  that  with  the  sceptre  of  intercessory  prayer 
you  rule  that  sacred  realm  of  all  mercy  and  all  love,  the  Sacred 
Heart  of  Jesus. 

THE  IMMACULATE  CONCEPTION 
BY  CARDINAL  CORSI 

Acting  upon  the  inspiration  which  the  Holy  Ghost  is  daily 
imparting  to  her,  the  Church  has  instituted  feasts  in  commemo- 
ration of  the  chief  mysteries  in  the  Blessed  Virgin's  life.  She 
celebrates  in  an  especial  manner  the  Immaculate  Conception,  the 
holy  birth,  the  divine  Motherhood,  the  sufferings,  and  the  glori- 
ous death  and  assumption  into  heaven  of  the  sweet  Mother  of 
Christ. 

To-day  the  Church  is  celebrating  the  feast  of  her  Immaculate 
Conception,  and  I  wish  to  point  out  to  you  wherein  the  exalted 
privilege  consists  by  which  Mary  was  thus  distinguished,  and 
how  she  corresponded  with  this  extraordinary  grace  with  which 
God  adorned  her.  Alone  among  all  mankind  Mary,  by  a  special 
grace,  was  conceived  without  the  stain  of  original  sin,  because  it 
was  befitting  the  dignity  of  Jesus  Christ  that  His  human  mother 
should  never  be  sullied  by  sin ;  never,  not  even  for  a  moment, 
subjected  to  the  dominion  of  Satan.  This  the  Church  has  sol- 
emnly declared  and  prescribed  for  our  belief. 

It  is  truly  a  glorious  privilege  which  was  bestowed  upon  the 
Blessed  Virgin  at  her  conception.  In  order  to  form  a  proper  idea 
of  it,  let  us  contemplate  the  unhappy  state  in  which  we  all  were 
born.  Upon  us  rests  the  penalty  of  the  fatal  fall  of  our  first 


28       PAROCHIAL  COURSE  OF  INSTRUCTIONS 

parents.  At  our  conception  we  were  burdened  with  the  stain  of 
original  sin  and  with  its  awful  penalty.  We  all  were  born  sin- 
ners, children  of  wrath,  slaves  of  the  devil. 

Mary,  alone  of  all  mankind,  has  been  exempt  from  this  mis- 
fortune from  the  moment  of  her  conception.  Among  mankind 
the  Lord  has  at  various  times  selected  specially  favored  friends, 
but  notwithstanding  His  love  for  them,  notwithstanding  His 
manifestations  of  grace  bestowed  upon  these  privileged  souls, 
not  one  of  them  was  ever  freed  from  this  baneful  inheritance. 
It  was  their  fate,  as  it  was  the  fate  of  all  children  of  Adam,  to 
suffer  the  penalty. 

How  different  was  Mary's  happy  lot!  Although  a  child  of 
Adam,  like  the  rest  of  us,  although  the  offspring  of  a  father  fallen 
into  sin,  she  did  not  inherit  the  penalty  ordained  for  the  rest  of 
mankind.  What  an  honor,  indeed,  is  this  prerogative  of  grace! 
Had  God  been  pleased  to  sanctify  her  just  before  her  birth,  she 
would  have  shared  this  great  grace  with  John  the  Baptist.  Had 
God  satisfied  Himself  with  pouring  out  upon  her  His  graces,  she 
would  have  shared  such  honor  with  the  apostles  and  other  saints. 
But  God  wished  to  make  a  marked  difference  even  between  the 
elect  souls  and  His  Mother,  even  between  the  saints  and  their 
queen,  by  exempting  her  from  original  sin,  a  privilege  which  no 
one  ever  shared  with  her. 

And  what  were  the  results  of  this  distinct  sanctification  of 
Mary  ?  The  first  result  was  this :  that  she  never  experienced  an 
inclination  to  evil,  she  never  experienced  this  direful  consequence 
of  original  sin.  From  the  first  moment  she  was,  in  body  and  soul, 
completely  subject  to  the  spirit  of  God.  From  that  very  moment 
she  could  exclaim,  "  All  generations  shall  call  me  blessed,  for  He 
that  is  mighty  hath  done  great  things  in  me." 

The  second  blessed  result  of  the  special  sanctification  of  the 
Immaculate  Virgin  was,  that  she  ever  remained  zealous  in  pre- 
serving and  increasing  the  grace  which  she  had  received.  Al- 
though exempt  from  human  infirmities  and  confirmed  in  God's 
grace  from  her  conception,  still  she  incessantly  strove  to  be  most 
faithful  in  the  fulfilment  of  all  her  duties,  and  spent  much  time 
in  prayer.  Although  absolutely  free  from  sin,  she  accepted  ad- 
versity and  suffering  with  humility  and  patience.  She  had  her 


THE   IMMACULATE   CONCEPTION  29 

full  share  in  the  sufferings  of  her  divine  Son  and  in  the  great 
sorrows  of  Golgotha.  In  such  manner  she  daily  even  increased 
the  grace  with  which  she  had  been  endowed  from  the  very  mo- 
ment of  her  conception. 

Let  us  rejoice,  dear  brethren,  in  this  glorious  Immaculate  Con- 
ception. Let  us  thank  the  Lord  that  He  has  distinguished  the 
blessed  Virgin  by  so  great  and  extraordinary  a  privilege ;  and  let 
us  in  confidence  seek  our  refuge  in  the  purest  of  Virgins,  so  that 
she  may  obtain  for  us,  through  her  powerful  intercession,  purity 
of  body  and  soul,  and  victory  over  all  temptations.  Let  us  ad- 
dress to  her  in  the  hours  of  temptation  that  brief  prayer: 
"  Through  thy  most  holy  Immaculate  Conception,  O  Mary,  pre- 
serve my  body  and  soul  from  all  impurity."  Let  us  often  during 
the  day  salute  the  blessed  Virgin  with  the  short  ejaculation: 
"  Hail  Mary,  conceived  without  sin,"  and  we  may  be  sure  that 
she,  who  is  not  only  the  Virgin  of  Immaculate  Conception  but 
also  the  Mother  of  God,  will  graciously  hear  our  prayers  and  that 
she  will  intercede  for  us  with  her  divine  Son ;  and  a  more  power- 
ful mediator  we  could  not  desire.  Amen. 

References 

Graham,  in  Sermons  on  the  Gospels;  Stapleton,  in  Pulpit  Commentary, 
Vol.  I;  Henry,  in  Horn.  Monthly,  Nov.  1919;  Canavan,  in  Horn.  Monthly, 
Nov.  1918;  McGuire,  in  Horn.  Monthly,  Nov.  1916;  Sharpe,  in  Horn. 
Monthly,  Nov.  1915;  Hughes,  in  Horn.  Monthly,  Nov.  1914;  Burke,  O.  P., 
in  Sermons  and  Lectures,  Vol.  I,  pp.  261  ff.,  271  ff. ;  Vol.  Ill,  pp.  367  ff. ; 
Newman,  "  The  Fitness  of  the  Glories  of  Mary,"  "  The  Glories  of  Mary 
for  the  Sake  of  Her  Son,"  in  Discourses  to  Mixed  Congregations. 

Catholic  Encyclopedia,  Vol.  VII,  pp.  674  ff. ;  Tanquerey,  De  Verbo  In- 
carnato,  Nos.  1233  ff. ;  Hurter,  Theol.  Dog.,  Vol.  II,  Nos.  614  ff. ;  Pohle- 
Preuss,  Mariology,  pp.  39  ff.,  24  ff. ;  Vaughan,  The  Divine  Armory,  etc., 
pp.  134  ff. ;  Callan,  Illustrations  for  Sermons,  etc.,  pp.  45  ff. ;  Berington 
and  Kirk,  The  Faith  of  Catholics,  Vol.  Ill,  p.  443;  Bellord,  Meditations, 
etc.,  Vol.  I,  p.  330. 


30       PAROCHIAL   COURSE   OF   INSTRUCTIONS 


SECOND  SUNDAY  OF  ADVENT 

SUBJECT 

OUR   LORD,   THE   EXPECTED   REDEEMER 
AND   MESSIAH 

TEXT 
Art  thou  he  that  art  to  come?  —  MATT.  xi.  3. 

Analysis 

INTRODUCTION.  John  the  Baptist  was  the  "angel"  or  mes- 
senger sent  to  prepare  the  way  for  the  Messiah.  He  had  pre- 
viously (John  i.  19  ff. ;  iii.  256°.)  borne  public  testimony  to  the 
Divinity  and  Messiahship  of  Jesus,  and  our  Lord  for  the  sake 
of  John's  disciples  now  confirms  that  testimony  by  an  appeal  to 
His  own  miracles. 

I.  Expectation  of  the  Redeemer  and  Messiah.     I.  The  fall 
of  Adam  and  the  promise  of  a  Saviour.    2.  Promises  renewed  to 
Abraham  and  the  Patriarchs.     3.  Birth  of  the  Saviour  and  the 
circumstances  of  His  life  portrayed  in  type  and  prophecy.    4.  All 
these   prophecies   were    fulfilled   in   our   Lord.      (See   to-day's 
Epistle.) 

II.  Our   Lord's  mission  as   Redeemer  expressed  in  His 
name  Jesus,     i.  This  name  signifies  Saviour,  and  was  given  to 
our  Lord  by  divine  command   (Luke  i.  31;  Matt.  i.  20,  21). 
2.  Suitableness  of  this  name  for  our  Lord.    It  was  given  to  Josue 
in  the  Old  Testament,  who  had  delivered  the  chosen  people  from 
their  enemies  and  led  them  into  the  promised  land.    How  much 
more  appropriate  it  was  in  the  case  of  our  Lord,  who  freed  the 
world  from  sin  and  opened  to  all  the  gates  of  heaven ! 

III.  Our  Lord's  mission  as  Messiah  expressed  in  the  mean- 
ing of  the  name  Christ,     i.  Christ  signifies  the  anointed,  and 
was  given  in  the  Old  Testament  to  kings,  priests,  and  prophets, 


OUR   LORD,   REDEEMER   AND   MESSIAH         31 

and  was  expressive  of  their  offices.  Our  Lord  was  anointed  by 
His  Divinity  and  plenitude  of  grace  (Acts  x.  38).  2.  Christ  was 
the  Great  Prophet,  as  the  supreme  Revealer  and  Teacher  of  God's 
will  to  man.  3.  He  is  our  High-priest  who  reconciles  us  to  God, 
offering  Himself  for  us  on  Calvary  and  in  the  Mass  (Heb.  vi. 
20).  4.  He  is  our  spiritual  King,  governing  and  protecting  His 
Church  (Luke  i.  32;  Apoc.  xix.  16).  , 

LESSONS,  i.  Gratitude  to  Christ  our  Saviour,  King,  Priest, 
and  Prophet.  2.  Preparation  for  the  feast  of  Christmas  by  imi- 
tating the  penance  and  austerity  of  John  the  Baptist,  and  his  love 
and  loyalty  to  Christ. 

Catechism  of  the  Council  of  Trent,  Part  I 

ARTICLE  II  OF  THE  CREED 
And  in  Jesus  Christ,  his  only  Son,  our  Lord. 

THE  GREAT  BLESSINGS  WHICH  FLOW  FROM   THE  BELIEF  AND 
PROFESSION  OF  THIS  ARTICLE 

That  wonderful  and  superabundant  are  the  blessings  which 
flow  to  the  human  race  from  the  belief  and  profession  of  this 
article  we  learn  from  these  words  of  St.  John :  "  Whosoever  shall 
confess  that  Jesus  is  the  son  of  God,  God  abideth  in  him  and  he 
in  God ; "  *  and  also  from  the  words  of  Christ  our  Lord,  proclaim- 
ing the  Prince  of  the  Apostles  blessed  for  the  confession  of  this 
truth:  "Blessed  art  thou,  Simon  Bar-Jona:  for  flesh  and  blood 
have  not  revealed  it  to  thee,  but  my  Father  who  is  in  heaven."9 
This  sublime  truth  is  the  most  firm  basis  of  our  salvation  and 
redemption. 

HOW  WE  MAY  LEARN  TO  ESTIMATE  THEIR  VALUE 

But  as  the  fruit  of  these  admirable  blessings  is  best  known  by 
considering  the  ruin  brought  on  man  by  his  fall  from  that  most 
happy  state  in  which  God  had  placed  our  first  parents,  let  the 
pastor  be  particularly  careful  to  make  known  to  the  faithful  the 

1  i  John  iv.  15.  »  Matt.  xvi.  17. 


32       PAROCHIAL  COURSE  OF   INSTRUCTIONS 

cause  of  this  common  misery  and  universal  calamity.  When 
Adam  had  departed  from  the  obedience  due  to  God  and  had  vio- 
lated the  prohibition,  "  Of  every  tree  of  Paradise  thou  shalt  eat ; 
but  of  the  tree  of  knowledge  of  good  and  evil,  thou  shalt  not  eat, 
for  in  what  day  soever  thou  shalt  eat  it,  thou  shalt  die  the  death,"  * 
he  fell  into  the  extreme  misery  of  losing  the  sanctity  and  right- 
eousness in  which  he  was  created;  and  of  becoming  subject  to 
all  those  other  evils  which  are  detailed  more  at  large  by  the 
holy  Council  of  Trent.2  The  pastor,  therefore,  will  not  omit  to 
remind  the  faithful  that  the  guilt  and  punishment  of  original  sin 
were  not  confined  to  Adam,  but  justly  descended  from  him,  as 
from  their  source  and  cause,  to  all  posterity.  The  human  race, 
having  fallen  from  its  elevated  dignity,  no  power  of  men  or 
angels  could  raise  it  from  its  fallen  condition  and  replace  it  in 
its  primitive  state.  To  remedy  the  evil  and  repair  the  loss  it  be- 
came necessary  that  the  Son  of  God,  whose  merits  are  infinite, 
clothed  in  the  weakness  of  our  flesh,  should  remove  the  infinite 
weight  of  sin  and  reconcile  us  to  God  in  his  blood. 

BELIEF  AND  PROFESSION   OF  THIS  ARTICLE   NECESSARY 
TO   SALVATION 

The  belief  and  profession  of  this  our  redemption,  as  God  de- 
clared from  the  beginning,  are  now,  and  always  have  been,  neces- 
sary to  salvation.  In  the  sentence  of  condemnation  pronounced 
against  the  human  race  immediately  after  the  sin  of  Adam  the 
hope  of  redemption  was  held  out  in  these  words,  which  announced 
to  the  devil  the  loss  he  was  to  sustain  by  man's  redemption: 
"  I  will  put  enmities  between  thee  and  the  woman,  and  thy  seed 
and  her  seed :  she  shall  crush  thy  head,  and  thou  shalt  lie  in  wait 
for  her  heel." 3 

THE  PROMISE  OF  A  SAVIOUR 

The  same  promise  God  again  often  confirmed,  and  more  dis- 
tinctly manifested  to  those  chiefly  whom  He  desired  to  make 
special  objects  of  His  predilection :  among  others  to  the  patriarch 
Abraham,  to  whom  He  often  declared  this  mystery,  but  then  more 

i  Gen.  ii.  16,  17.  *  Sess.  5,  Can.  i  and  2 ;  Sess.  6,  Can.  i  and  2. 

•  Gen.  iii.  15. 


OUR   LORD,   REDEEMER   AND   MESSIAH         33 

explicitly  when,  in  obedience  to  His  command,  Abraham  was  pre- 
pared to  sacrifice  his  son  Isaac :  "  Because,"  says  He,  "  thou  hast 
done  this  thing,  and  hast  not  spared  thy  only  begotten  son  for 
my  sake ;  I  will  bless  thee,  and  I  will  multiply  thy  seed  as  the  stars 
of  heaven,  and  as  the  sand  that  is  by  the  sea  shore.  Thy  seed 
shall  possess  the  gates  of  their  enemies,  and  in  thy  seed  shall  all 
the  nations  of  the  earth  be  blessed,  because  thou  hast  obeyed  my 
voice."  *  From  these  words  it  was  easy  to  infer  that  He  who  was 
to  deliver  mankind  from  the  ruthless  tyranny  of  Satan  was  to  be 
descended  from  Abraham ;  and  that  while  He  was  the  Son  of  God, 
He  was  to  be  born  of  the  seed  of  Abraham  according  to  the  flesh. 

Not  long  after,  to  preserve  the  memory  of  this  promise,  God 
renewed  the  same  covenant  with  Jacob,  the  grandson  of  Abra- 
ham. When  in  a  vision  Jacob  saw  a  ladder  standing  on  earth, 
and  its  top  reaching  to  heaven,  and  the  angels  of  God  ascend- 
ing and  descending  by  it,2  he  also  heard  the  Lord  saying  to 
him,  as  the  Scripture  testifies :  "  I  am  the  Lord  God  of  Abraham 
thy  father,  and  the  God  of  Isaac ;  the  land,  wherein  thou  sleepest, 
I  will  give  to  thee  and  to  thy  seed.  And  thy  seed  shall  be  as  the 
dust  of  the  earth :  thou  shalt  spread  abroad  to  the  west,  and  to  the 
east,  and  to  the  north,  and  to  the  south :  and  in  thee  and  thy  seed 
all  the  nations  of  the  earth  shall  be  blessed."  3 

Nor  did  God  cease  afterwards  to  excite  in  the  posterity  of 
Abraham,  and  in  many  others,  the  hope  of  a  Saviour  by  renew- 
ing the  recollection  of  the  same  promise ;  for  after  the  establish- 
ment of  the  Jewish  republic  and  religion  it  became  better  known 
to  His  people.  Many  types  signified  and  prophets  foretold  the 
numerous  and  invaluable  blessings  which  our  Redeemer,  Christ 
Jesus,  was  to  bring  to  mankind.  And  indeed  the  prophets,  whose 
minds  were  illuminated  with  light  from  above,  foretold  the  birth 
of  the  Son  of  God,  the  wondrous  works  which  He  wrought  while 
on  earth,  His  doctrine,  manners,  kindred,  death,  resurrection, 
and  the  other  mysterious  circumstances  regarding  Him,4  —  and 
all  these  as  graphically  as  if  they  were  passing  before  their  eyes. 
With  the  exception  of  future  and  past  time  only,  we  can  dis- 

1  Gen.  xxii.  16,  17,  18.  *  Gen.  xxviii.  12.         3  Gen.  xxviii.  13,  14. 

«  Is.  vii.  14 ;  viii.  3 ;  ix.  5 ;  xi.  1-53 ;  Jer.  xxiii.  6 ;  xxx.  9 ;  Dan.  vii.  13 ; 
ix.  24. 


34       PAROCHIAL  COURSE   OF   INSTRUCTIONS 

cover  no  difference  between  the  predictions  of  the  Prophets  and 
the  preaching  of  the  Apostles,  between  the  faith  of  the  ancient 
patriarchs  and  that  of  Christians. 

But  we  are  now  to  speak  of  the  several  parts  of  this  Article. 

MEANING  OF  THE  NAME  JESUS,  BY  WHOM  AND  WHY  GIVEN 

Jesus.  This  is  the  proper  name  of  the  man-God,  and  signifies 
Saviour;  a  name  given  Him  not  accidentally,  or  by  the  judgment 
or  will  of  man,  but  by  the  counsel  and  command  of  God.  For  the 
angel  announced  to  Mary  His  mother :  "  Behold  thou  shalt  con- 
ceive in  thy  womb,  and  shalt  bring  forth  a  son;  and  thou  shalt 
call  his  name  Jesus."1  He  afterwards  not  only  commanded 
Joseph,  who  was  espoused  to  the  Virgin,  to  call  the  child  by  that 
name,  but  also  declared  the  reason  why  He  should  be  so  called. 
"Joseph,"  says  he,  "son  of  David,  fear  not  to  take  unto  thee 
Mary  thy  wife,  for  that  which  is  conceived  in  her  is  of  the  Holy 
Ghost.  And  she  shall  bring  forth  a  son:  and  thou  shalt  call  his 
name  Jesus.  For  he  shall  save  his  people  from  their  sins."  2  In 
the  Sacred  Scriptures  we  meet  with  many  who  were  called  by  this 
name  —  the  son  of  Nave,  for  instance,  who  succeeded  Moses, 
and,  by  special  privilege  denied  to  Moses,  conducted  into  the  land 
of  promise  the  people  whom  Moses  had  delivered  from  Egypt ; 3 
and  Josedec,  whose  father  was  a  priest.4  But  how  much  more 
appropriately  shall  we  not  deem  this  name  given  to  Him  who 
gave  light  and  liberty  and  salvation,  not  to  one  people  only,  but 
to  all  men,  of  all  ages  —  to  men  oppressed,  not  by  famine,  or 
Egyptian  or  Babylonian  bondage,  but  sitting  in  the  shadow  of 
death  and  fettered  by  sin,  and  riveted  in  the  galling  chains  of  the 
devil  —  to  Him  who  purchased  for  them  a  right  to  the  inherit- 
ance of  heaven,  and  reconciled  them  to  God  the  Father.  In  those 
men  who  were  designated  by  the  same  name  we  recognize  so 
many  types  of  Christ  our  Lord,  by  whom  these  blessings  were 
poured  out  on  the  human  race.  All  other  names,  which  accord- 
ing to  prophecy  were  to  be  given  by  divine  appointment  to  the 
Son  of  God,  are  to  be  referred  to  this  one  name  Jesus,6  for  while 
they  partially  glanced  at  the  salvation  which  He  was  to  purchase 

1  Luke  i.  31.  *  Matt.  i.  20,  21.  *  Eccl.  xlvi.  r. 

4  Agg.  i.  i.  •  Is.  vii.  14;  viii.  8;  ix.  6;  Jer.  xxiii.  6. 


OUR   LORD,   REDEEMER   AND   MESSIAH         35 

for  us,  this  fully  embraced  the  universal  salvation  of  the  human 
race. 

THE  NAME  CHRIST,   WHY  ADDED  TO  THAT  OF  JESUS 

Christ.  To  the  name  "Jesus"  is  added  that  of  "Christ," 
which  signifies  the  "anointed."  This  name  is  expressive  of 
honor  and  office,  and  is  not  peculiar  to  one  thing  only,  but  com- 
mon to  many ;  for  in  the  Old  Law  priests  and  kings,  whom  God, 
on  account  of  the  dignity  of  their  office,  commanded  to  be 
anointed,  were  called  Christ,1  —  priests,  because  they  commend 
the  people  to  God  by  unceasing  prayer,  offer  sacrifice  to  Him, 
and  deprecate  His  wrath ;  kings,  because  they  are  entrusted  with 
the  government  of  the  people,  and  to  them  principally  belong  the 
authority  of  the  law,  the  protection  of  innocence,  and  the  punish- 
ment of  guilt.  As,  therefore,  both  seem  to  represent  the  majesty 
of  God  on  earth,  those  who  were  appointed  to  the  royal  or  sacer- 
dotal office  were  anointed  with  oil.2  Prophets,  who  as  the  inter- 
preters and  ambassadors  of  the  immortal  God  unfolded  to  us 
the  secrets  of  heaven,  and  by  salutary  precepts  and  the  prediction 
of  future  events  exhorted  to  amendment  of  life,  were  also  usually 
anointed. 

When  Jesus  Christ  our  Saviour  came  into  the  world,  He  as- 
sumed these  three  characters  of  Prophet,  Priest,  and  King,  and 
is  therefore  called  "  Christ,"  having  been  anointed  for  the  dis- 
charge of  these  functions,  not  by  mortal  hand  or  with  earthly 
ointment,  but  by  the  power  of  His  heavenly  Father  and  with  a 
spiritual  oil ;  for  the  plenitude  of  the  Holy  Spirit  and  a  more  copi- 
ous effusion  of  all  gifts  than  any  created  being  is  capable  of 
receiving  were  poured  into  His  soul.  This  the  prophet  clearly  in- 
dicates when  he  addresses  the  Redeemer  in  these  words :  "  Thou 
hast  loved  justice,  and  hated  iniquity:  therefore  God,  thy  God, 
hath  anointed  thee  with  the  oil  of  gladness  above  thy  fellows."8 
The  same  is  also  more  explicitly  declared  by  the  prophet  Isaias : 
"  The  spirit  of  the  Lord,"  says  he,  "  is  upon  me,  because  the 
Lord  hath  anointed  me:  he  hath  sent  me  to  preach  to  the 
meek." 4 

1  i  Kings  xii.  3;  xvi.  6;  xxiv.  7.       *  Lev.  viii.  30;  3  Kings  xix.  15,  16. 
»  Ps.  xliv.  8.  *  Is.  Ixi.  i. 


36 

Jesus  Christ,  therefore,  was  the  great  prophet  and  teacher,1 
from  whom  we  have  learned  the  will  of  God  and  by  whom  the 
world  has  been  taught  the  knowledge  of  the  Father;  and  the 
name  of  Prophet  belongs  to  him  pre-eminently,  because  all  others 
who  were  dignified  with  that  name  were  his  disciples,  sent  prin- 
cipally to  announce  the  coming  of  that  Prophet  who  was  to  save 
all  men. 

Christ  was  also  a  Priest,  not  indeed  of  the  tribe  of  Levi,  as  were 
the  priests  of  the  Old  Law,  but  of  that  of  which  the  prophet  David 
sang :  "  Thou  art  a  priest  for  ever  according  to  the  order  of  Mel- 
chisedech."2  This  subject  the  Apostle  fully  and  accurately  de- 
velops in  his  epistle  to  the  Hebrews.8 

Christ  not  only  as  God,  but  as  man,  we  also  acknowledge  to  be 
a  King.  Of  him  the  angel  testifies :  "  He  shall  reign  in  the  house 
of  Jacob  for  ever,  and  of  his  kingdom  there  shall  be  no  end."  4 
This  kingdom  of  Christ  is  spiritual  and  eternal,  begun  on  earth 
but  perfected  in  heaven :  and  indeed  He  discharges  by  His  admir- 
able providence  the  duties  of  King  towards  His  Church,  gov- 
erning and  protecting  her  against  the  open  violence  and  covert 
designs  of  her  enemies,  imparting  to  her  not  only  holiness  and 
righteousness,  but  also  power  and  strength  to  persevere.  But  al- 
though the  good  and  the  bad  are  contained  within  the  limits  of 
this  kingdom,  and  thus  all  by  right  belong  to  it,  yet  those  who  in 
conformity  with  His  commands  lead  unsullied  and  innocent  lives, 
experience  beyond  all  others  the  sovereign  goodness  and  benefi- 
cence of  our  King.  Although  descended  from  the  most  illustrious 
race  of  kings,  He  obtained  this  kingdom  not  by  hereditary  or 
other  human  right,  but  because  God  bestowed  on  Him  as  man 
all  the  power,  dignity,  and  majesty  of  which  human  nature  is  sus- 
ceptible. To  Him,  therefore,  God  delivered  the  government  of 
the  whole  world,  and  to  this  His  sovereignty,  which  has  already 
commenced,  all  things  shall  be  made  fully  and  entirely  subject  on 
the  day  of  judgment.6 

1  Deut.  xviii.  15.  *  Ps.  cix.  4;  Heb.  v.  5.  *  Heb.  v.  vii. 

4  Luke  i.  33.  •  I  Cor.  xv.  25-27. 


OUR   LORD,   REDEEMER  AND   MESSIAH         37 

Sermons 

CHRIST,  THE  TRUE  MESSIAH 
BY  THE  REV.  BERTRAND  L.  CONWAY,  C.S.P. 

It  has  often  been  stated,  beloved  brethren,  by  the  rationalistic 
critics  and  broad  churchmen  of  to-day  who  deny  the  divinity  of 
Christ,  that  never  once  during  His  public  ministry  did  our 
Saviour  declare  Himself  to  be  the  true  Messiah.  Theory  after 
theory  has  been  devised  to  uphold  this  contention.  Some  have 
denied  the  historical  character  of  the  Messianic  utterances  of  the 
Gospels ;  others  have  appealed  confidently  to  the  supposed  denials 
of  our  Saviour;  others  have  insisted  on  the  stupidity  of  the 
Apostles  who  failed  to  understand  their  Master's  message ;  others 
have  imagined  a  Messianic  legend  framed  by  the  first  enthusiastic 
preachers  of  the  resurrection.  It  is  not  our  purpose,  beloved 
brethren,  to  discuss  these  views  of  the  modern  unbeliever.  But 
in  view  of  the  fact  that  these  theories  are  being  voiced  to-day  in 
the  popular  magazines  and  newspapers,  it  is  good  for  us  to  con- 
sider briefly  the  true  witness  of  the  Gospels  to  Jesus,  the  Messiah. 

Nothing  is  clearer  in  the  Gospels  than  the  fact  that  the  Jews  in 
the  time  of  Our  Lord  were  ardently  longing  for  the  coming  of 
the  King  of  Israel,  the  Messiah.  Most  of  the  people  had  lost 
sight  of  Isaias,  Man  of  Sorrows,  who  was  to  govern  a  universal 
spiritual  kingdom.  They  rather  looked  forward  to  a  powerful 
king,  who  with  and  under  Jehovah  would  reign  supreme  over  all 
the  kings  and  nations  of  the  earth.  He  was  to  appear  before  the 
people  with  the  evident  stamp  of  God's  approval  to  inaugurate  a 
new,  eternal  kingdom,  "  high  above  the  kings  of  the  earth " 
(Ps.  Ixxxviii.  28).  He  was  to  crush  all  the  enemies  of  Israel, 
free  them  from  the  galling  yoke  of  the  Romans,  and  make  the 
Jewish  people  the  Lords  of  all  the  world.  "  In  him  shall  all  the 
tribes  of  the  earth  be  blessed :  all  nations  shall  magnify  him  " 
(Ps.  Ixxi.  17).  Every  one  of  Israel's  prophets  had  pointed  to 
Him;  every  one  of  Israel's  righteous  kings  had  foreshadowed 
Him ;  every  one  of  Israel's  priests  had.  offered  sacrifices  for  His 
coming.  He  was  to  be  their  great  Prophet,  Priest,  and  King. 

The  Christian  Messiah,  as  witnessed  to  in  the  Gospels,  was  in 
very  truth  a  Prophet,  Priest,  and  King.  He  came  indeed  to  found 


38       PAROCHIAL  COURSE  OF   INSTRUCTIONS 

a  new  eternal  kingdom,  but  a  spiritual,  not  a  political  one.  "  My 
kingdom  is  not  of  this  world"  (John  xviii.  36).  Even  the 
apostles  found  this  a  hard  lesson  to  learn,  for  on  the  very  morn- 
ing of  the  Ascension  they  asked  the  risen  Jesus :  "  Lord,  wilt  thou 
at  this  time  restore  again  the  kingdom  of  Israel?"  (Acts  i.  6). 

He  was  to  be  a  triumphant  king  indeed,  but  His  triumph  was 
to  be  gained  by  the  apparent  failure  of  the  Cross.  He  had  told 
His  followers  frequently  that  He  was  the  suffering  Messiah,  but 
the  words  of  the  two  disciples  on  the  road  to  Emmaus  prove  to 
us  how  hard  this  was  to  believe  (Luke  xxiv.  21). 

There  is  no  doubt  whatever  that  John  the  Baptist  taught  the 
people  in  the  country  about  the  Jordan  that  Jesus  was  the  Messiah. 
Attracted  by  John's  marvellous  preaching,  and  won  by  his  austere 
life,  they  at  first  thought  him  the  expected  Christ.  But  he  in- 
stantly denied  it,  declaring  that  he  was  only  the  forerunner  of  the 
Messianic  kingdom  which  was  at  hand  (Luke  iii.  I,  15;  Matt. 
iii.  2).  He  told  them  plainly  that  Jesus,  the  founder  of  that 
kingdom,  is  one  "  mightier  than  I,  the  lachet  of  whose  shoes  I  am 
not  worthy  to  stoop  down  and  loose.  I  have  baptized  you  with 
water ;  but  he  shall  baptize  you  with  the  Holy  Ghost "  ( Mark  i. 
7,  8 ;  Matt.  iii.  1 1 ) . 

These  words  of  the  Baptist  prepare  us  for  the  miracles  wrought 
at  the  baptism  of  Jesus,  whose  Messianic  bearing  is  most  evident. 
In  the  synagogue  at  Nazareth,  Jesus  Himself  tells  us  that  the 
Holy  Spirit  anointed  Him  at  His  symbolic  baptism,  and  publicly 
consecrated  Him  to  the  divine  office  of  the  Messiah.  "  The  Spirit 
of  the  Lord  is  upon  me,  wherefore  he  hath  anointed  me  to  preach 
the  gospel  to  the  poor;  he  hath  sent  me  to  heal  the  contrite  of 
heart"  (Luke  iv.  18).  Jehovah,  His  heavenly  Father,  declared 
from  on  high  that  He  was  the  Messiah :  "  This  is  my  beloved  Son, 
in  whom  I  am  well  pleased"  (Matt.  iii.  17).  St.  Matthew 
makes  this  very  clear  to  us  when  he  applies  to  Jesus  the  words 
of  Isaias,  who  proclaimed  our  Saviour  well  pleasing  to  His 
Father  because  of  His  Messianic  office :  "  Behold  my  servant 
whom  I  have  chosen,  my  beloved  in  whom  my  soul  hath  been 
well  pleased.  I  will  put  my  spirit  upon  him,  and  he  shall  show 
judgment  to  the  Gentiles"  (Matt.  xii.  18).  St.  Peter  later  on 
declares  to  the  centurion  Cornelius  the  Messianic  character  of 


OUR   LORD,   REDEEMER   AND   MESSIAH         39 

Christ's  baptism :  "  You  know  .  .  .  Jesus  of  Nazareth,  how  God 
anointed  him  with  the  Holy  Ghost,  and  with  power,  who  went 
about  doing  good,  and  healing  all  that  were  oppressed  .  .  .  for 
God  was  with  him"  (Acts  x.  37,  38). 

From  the  banks  of  the  Jordan  "Jesus  was  led  by  the  spirit 
into  the  desert,  to  be  tempted  by  the  devil"  (Matt.  iv.  i).  The 
threefold  temptation  of  Christ  is  clearly  a  revelation  of  His 
Messiahship.  Satan,  through  the  keenness  of  his  intellect,  evi- 
dently suspects  that  Jesus  is  the  promised  Messiah,  for  he  greets 
Him  with  the  title  of  "  Son  of  God"  (Matt.  iv.  3).  Satan  well 
knew  that  the  Messiah  was  to  possess  a  great  power  of  working 
miracles,  so  he  demands  of  Christ  "that  these  stones  be  made 
bread,"  and  that  He  cast  himself  down  from  "  the  pinnacle  of  the 
temple."  He  further  knew  that  the  Messiah  was  to  be  the  king 
of  all  the  nations,  so  he  proposes  to  Him  this  universal  royalty 
to  see  whether  or  not  our  Saviour  would  declare  that  He  already 
possessed  it  (Matt.  iv.  3,  6,  9).  Jesus  rebukes  Satan  without, 
however,  in  the  slightest  degree  waiving  his  claim  to  the  title  of 
Messiah,  or  Son  of  God. 

From  the  very  outset  of  His  public  ministry  Jesus  proclaimed 
Himself  by  word  and  work  to  be  the  true  Messiah.  It  is,  of 
course,  certain  that  this  manifestation  of  Himself  became  clearer 
and  more  direct  as  His  ministry  neared  its  close,  but  there  were 
good  reasons  for  this. 

His  work  in  Galilee  would  have  been  seriously  impeded  if  He 
had  allowed  the  people  to  regard  Him  as  their  Messiah,  according 
to  the  current  view  of  the  day.  We  all  remember  the  popular 
excitement  at  the  sight  of  the  miracle  of  the  loaves  and  fishes. 
The  people  associated  the  Messiah  with  the  fulfilment  of  all  the 
national  hopes,  and  cried  out:  "This  is  of  a  truth  the  prophet, 
that  is  to  come  into  the  world."  They  at  once  desired  "  to  take 
him  by  force  and  make  him  king,"  in  face  of  the  Roman  power 
(John  vi.  14,  15). 

It  was  to  guard  against  this  popular  enthusiasm,  and  not  to 
gainsay  in  any  way  His  belief  in  His  own  Messiahship  that  our 
Saviour  forbade  the  open  recognition  of  it  by  those  whom  He 
cured  of  demon  possession.  The  demons  knew  Him  as  "the 
Christ,"  "  the  Holy  One  of  God,"  "  the  Son  of  God,"  the  "  Son 


40       PAROCHIAL   COURSE   OF   INSTRUCTIONS 

of  the  most  high  God,"  come  to  torment  and  destroy  them 
(Luke  iv.  41;  Matt.  viii.  29;  Mark  i.  24,  25,  34;  Mark  iii.  12; 
v.  7). 

Our  Saviour  acted  in  the  same  way  with  regard  to  many  of  the 
miracles  He  wrought.  When  He  healed  the  leper  He  said  to 
him,  "See  thou  tell  no  one"  (Mark  i.  44)  ;  and  in  raising  the 
daughter  of  Jairus,  "  he  charged  them  strictly  that  no  man  should 
know  it"  (Mark  v.  43;  compare  Matt.  ix.  30;  Mark  vii.  36; 
viii.  26).  This  by  no  means  implied  any  denial  on  His  part  of 
the  miracles  He  wrought.  But  He  knew  full  well  the  evil  dispo- 
sitions of  many  of  His  enemies.  Had  not  Corozain,  Bethsaida, 
Capharnaum,  and  even  Nazareth,  refused  to  hearken  to  His 
preaching,  and  attributed  His  miracles  to  Beelzebub  ? 

Where  the  influence  of  the  Pharisees  was  practically  powerless, 
as  at  Gerasa  in  the  Decapolis,  on  the  eastern  bank  of  the  Lake  of 
Genesareth,  He  told  the  man  He  had  cured  to  tell  his  friends 
the  great  things  the  Lord  had  done  for  him  (Mark  v.  19).  So  in 
Samaria,  where  the  same  conditions  prevailed,  our  Saviour  found 
no  difficulty  in  proclaiming  His  Messiahship  to  the  sinful  woman 
of  Sichar  (John  iv.  26). 

Instead,  therefore,  of  declaring  directly  and  explicitly  that  He 
was  the  Messiah,  our  Saviour  at  first  preferred  to  manifest  Him- 
self indirectly  by  His  words  and  miracles,  thus  gradually  destroy- 
ing in  the  minds  of  the  people  their  false  view  of  a  political 
Messiah,  and  preparing  His  chosen  ones  for  the  spiritual  Messiah, 
who  as  Son  of  God  and  Son  of  man  was  to  die  on  the  Cross  for 
man's  salvation. 

The  "  gospel,  or  good  news,  of  the  kingdom,"  was  the  subject 
of  His  discourses  in  the  cities  and  synagogues  of  Galilee  (Matt. 
iv.  23 ;  ix.  35 ;  Luke  vii.  I ;  ix.  n),  and  the  theme  of  the  beautiful 
Sermon  on  the  Mount  (Matt.  vi.  33),  and  the  parables  at  the 
lakeside  (Mark  iv.  u,  26,  30).  As  the  Lord  of  the  kingdom,  he 
chooses  its  preachers,  and  invests  them  with  His  own  divine 
authority,  (Matt.  x.  7;  Mark  iii.  14;  Luke  x.  9).  Unlike  the 
scribes  and  Pharisees,  He  teaches  as  one  having  authority 
(Matt.  v.  22,  44;  vii.  29),  correcting  their  false  human  tradi- 
tions, giving  a  new  authoritative  interpretation  to  the  law  of 
Sinai,  and  so  perfecting  it  that  the  people  "  were  astonished  at 


OUR   LORD,   REDEEMER   AND   MESSIAH         41 

his  doctrine"  (Mark  i.  22).  What  made  them  marvel  the  more, 
and  made  them  believe  that  Jesus  was  the  Messiah  of  their  people, 
was  the  fact  that  He  was  looked  upon  as  a  carpenter's  son  from 
the  despised  Nazareth  of  Galilee,  and  a  teacher  who  had  never 
studied  (Mark  vi.  2,  3;  John  i.  46;  vii.  52,  15). 

Again  the  miracles  our  Saviour  wrought  prepared  the  people 
for  His  final  explicit  revelation  of  His  Messiahship.  He  com- 
manded the  winds  and  the  waves  (Mark  iv.  35-50),  He  healed 
the  sick  (Mark  i.  31),  He  drove  demons  from  the  possessed 
(Mark  i.  23),  He  cleansed  the  lepers  (Mark  i.  42),  He  raised  the 
dead  (Mark  v.  42).  No  wonder  the  people  cried  out:  "What  is 
this  new  doctrine?  for  with  power  He  commandeth  the  unclean 
spirits  "  (Mark  i.  27).  "  Who  is  this  that  both  wind  and  sea  obey 
him?"  (iv.  40).  Surely  "a  great  prophet  is  risen  up  among 
us"  (Luke  vii.  16). 

Moreover,  this  humble  Jesus,  the  friend  of  the  lowly  and  sin- 
ners, tells  the  people  continually  that  He  is  greater  than  any  of 
their  prophets  —  greater  than  Jonas,  Solomon,  or  the  Baptist 
(Matt.  xii.  41,  42;  xi.  9).  He  claims  the  prerogatives  of  Je- 
hovah. He  acts  as  master  of  the  Sabbath,  healing  the  paralytic 
and  allowing  His  disciples  to  pluck  the  ears  of  corn  on  that  day 
(Mark  iii.  1-6;  ii.  23).  And  when  the  Pharisees  object,  He  de- 
clares Himself  "  greater  than  the  temple,"  and  Lord  of  the  Sab- 
bath (Matt.  xii.  5-8).  He  pardons  the  paralytic  his  sins,  and 
when  His  authority  is  gainsaid  by  His  enemies,  He  works  a 
miracle  to  prove  it  (Mark  ii.  1-12).  At  the  house  of  Simon,  He 
receives  back  the  penitent  Magdalene,  to  the  disgust  of  the  strait- 
laced,  hypocritical  upholders  of  the  law  (Luke  vii.  36-50).  He 
gives  His  disciples  the  power  to  work  miracles,  which  they  exer- 
cise in  His  name  (Mark  iii.  15). 

But  not  only  did  our  Saviour  insinuate  His  Messiahship  by 
His  authoritative  teaching,  His  miracles,  and  His  claim  to  divine 
powers,  but  He  more  than  once  asserted  it  Himself,  or  allowed 
His  friends  to  do  so. 

When,  for  instance,  the  disciples  of  John  asked  Jesus  whether 
He  was  the  Messiah  (Matt.  xi.  3),  He  answered  them  by  quot- 
ing the  words  which  the  prophet  Isaias  had  used  long  before  to 
indicate  the  Christ  (Is.  xxxv.  5  ;  Ixi.  i).  "  Go,"  He  said  to  them, 


42 

"and  relate  to  John  what  you  have  heard  and  seen.  The  blind 
see,  the  lame  walk,  the  lepers  are  cleansed,  the  deaf  hear,  the  dead 
rise  again,  the  poor  have  the  gospel  preached  to  them"  (Matt. 
xi.  4-5). 

Again  in  praising  John  to  the  people  after  the  disciples  had 
departed,  He  praises  him  solely  on  account  of  his  being  the 
precursor  of  Himself,  the  true  Messiah  (Matt.  xi.  10). 

The  first  words  of  Andrew  to  his  brother  Simon  to  win  him 
to  Our  Lord  were :  "  We  have  found  the  Messiah,  which  is,  being 
interpreted,  the  Christ"  (John  i.  41).  And  Philip  says  to  his 
friend  Nathaniel :  "  We  have  found  him  of  whom  Moses  in  the 
law  and  the  prophets  did  write"  (John  i.  45).  Later  on  Na- 
thaniel talking  to  Jesus  acknowledges  His  claim :  "  Rabbi,  thou 
art  the  Son  of  God,  thou  art  the  king  of  Israel"  (John  i.  49). 

Still  more  explicit  is  the  testimony  of  Peter  near  the  town  of 
Caesarea  Philippi.  Our  Saviour  had  asked  the  apostles  a  direct 
question :  "  But  whom  do  you  say  that  I  am  ?  "  Simon  Peter 
answered  and  said :  "  Thou  art  Christ,  the  Son  of  the  living  God  " 
(Matt.  xvi.  15,  16).  It  was  a  time  most  fitting  such  a  clear, 
explicit  acknowledgment  of  Christ's  divinity  and  Messiahship. 
The  ministry  in  Galilee  was  drawing  to  a  close ;  they  were  about 
to  journey  to  Jerusalem,  where  Jesus  was  fully  aware  that  the 
Cross  awaited  Him. 

This  testimony  is  made  all  the  more  striking  inasmuch  as  Jesus 
declares  it  proceeds  from  a  divine  revelation :  "  Blessed  art  thou, 
Simon  Bar-Jona;  because  flesh  and  blood  hath  not  revealed  it  to 
thee,  but  my  Father  who  is  in  heaven"  (Matt.  xvi.  17). 

It  moreover  is  confirmed  by  the  witness  of  His  heavenly  Father 
at  the  transfiguration.  As  at  the  Jordan  baptism,  a  voice  came 
out  of  the  cloud  saying :  "  This  is  my  most  beloved  Son,  hear  ye 
him."  Moses  and  Elias  appeared  as  representatives  of  the  law 
and  the  prophets,  giving  their  homage  to  Jesus  as  the  founder  of 
the  New  Covenant,  the  fulfilment  of  the  Old.  The  glory  of 
Jesus,  "  whose  garments  became  shining  and  exceeding  white  as 
snow  "  (Mark  ix.  1-7),  gave  the  three  apostles  a  foretaste  of  the 
glory  of  the  triumphant  Messiah. 

During  this  last  year,  our  Saviour  frequently  insists  on  this 
future  triumph.  "  For  the  Son  of  man  shall  come  in  the  glory 


OUR   LORD,   REDEEMER   AND   MESSIAH         43 

of  his  Father  with  his  angels"  (Matt.  xvi.  27).  "And  when  the 
Son  of  man  shall  come  in  his  majesty,  and  all  the  angels  with 
him,  then  shall  he  sit  upon  the  seat  of  his  majesty.  And  all 
nations  shall  be  gathered  together  before  him"  (Matt.  xxv. 

31-32). 

And  yet  continually  He  tries  to  impress  upon  their  minds  that 
He  is  the  Man  of  Sorrows  foretold  by  Isaias,  who  is  come  "  to 
give  his  life  a  redemption  for  many"  (Mark  x.  45),  who  is  to 
suffer  and  to  be  "  rejected  by  this  generation  "  (Luke  xvii.  25). 

On  His  entry  into  Jerusalem  the  people  made  a  great  public 
demonstration  in  acknowledgment  of  Jesus  the  Messiah,  to  the 
great  anger  of  the  Pharisees.  They  cut  down  boughs  from  the 
trees,  strewed  their  garments  in  the  way,  and  shouted :  "  Ho- 
sanna,  blessed  is  he  that  cometh  in  the  name  of  the  Lord.  Blessed 
be  the  kingdom  of  our  father  David  that  cometh,"  "  Blessed  be 
the  king  who  cometh  in  the  name  of  the  Lord  "  (Mark  xi.  8-10; 
Luke  xix.  38).  Jesus  accepted  this  homage  without  a  word  of 
disapproval.  The  Pharisees  came  to  Him  and  impudently  de- 
manded that  He  rebuke  His  disciples  for  their  Messianic  feel- 
ings. But  instead  of  doing  so,  Our  Lord  said  to  them :  "  I  say 
to  you,  that  if  these  shall  hold  their  peace,  the  stones  will  cry 
out"  (Luke  xix.  40). 

The  last  testimony  of  our  Saviour  to  His  Messiahship  was 
made  before  the  high-priest,  and  sealed  the  sentence  of  death 
upon  Him.  "  Art  thou  the  Christ,  the  Son  of  the  blessed  God  ?  " 
He  was  asked.  And  Jesus  said  to  him :  "  I  am.  And  you  shall 
see  the  Son  of  man  sitting  on  the  right  hand  of  the  power  of 
God,  and  coming  with  the  clouds  of  heaven"  (Mark  xiv.  61,  62). 

We  have  thus!  in  brief  outline,  beloved  brethren,  sketched  the 
Gospel  witness  to  the  Messiahship  of  Jesus  the  Son  of  God.  It 
is  important  for  us  to  know  it  well,  in  view  of  the  modern  denial 
of  the  unbeliever,  and  the  Jew.  It  may  be  hard  to  convince  the 
rationalistic  critic,  but  at  the  very  least  we  should  know  the  tes- 
timony of  Jesus  and  His  friends.  I  have  met  on  my  missions  to 
non-Catholics,  men  and  women  of  orthodox  Judaism,  who,  alert 
to  know  the  truth,  have  been  won  by  a  prayerful  study  of  these 
texts  to  accept  Jesus  as  the  Son  of  God,  the  Messiah  of  their 
people.  Some  have  faced  persecution  as  bitter  as  their  fore- 


44       PAROCHIAL  COURSE   OF   INSTRUCTIONS 

fathers  faced,  when  they  became  the  first  followers  of  the  risen 
Christ.  Let  our  prayers  go  forth  for  them  all.  that  they  kneel 
down  one  day  with  the  doubting  Thomas,  crying  out,  "  My  Lord, 
my  God." 

CHRIST  is  HE  WHO  SHOULD  COME 

BY  THE  REV.  K.  KROGH-TONNING 

It  was  St.  John  the  Baptist  who  called  our  Lord  "  the  Lamb  of 
God  that  taketh  away  the  sin  of  the  world,"  and  who  said  of  him- 
self :  "  I  am  not  worthy  to  loose  the  latchet  of  his  shoe."  "  He 
must  increase,  but  I  must  decrease."  He  described  his  own  re- 
lation to  Christ  in  words  burning  with  love :  "  The  friend  of  the 
bridegroom,  who  standeth  and  heareth  him,  rejoiceth  with  joy 
because  of  the  bridegroom's  voice.  This  my  joy  therefore  is 
fulfilled." 

Such  words  express  most  lively  faith  in  Christ ;  and  what  was 
Our  Lord's  testimony  regarding  His  faithful  and  humble  fore- 
runner? He  said:  "Amen  I  say  to  you,  there  hath  not  risen 
among  them  that  are  born  of  women  a  greater  than  John  the 
Baptist"  (Matt.  xi.  n). 

Can  we  believe  that  in  spite  of  all  this  St.  John  ever  really  felt 
doubts*  about  Christ?  Those  who  think  it  inconceivable  assume 
that  he  sent  his  disciples  to  our  Lord  for  their  sake,  that  they 
might  see  and  hear  Him,  not  for  his  own  sake,  since  his  faith 
required  no  strengthening.  Ought  we  to  assume  that  St.  John 
had  really  lost  his  faith  in  Christ,  and  sent  messengers  to  Him 
for  his  own  peace  of  mind  ?  If  this  had  been  so,  he  surely  would 
not  have  applied  to  our  Lord  for  information,  but  would  have 
asked  some  one  else's  opinion.  Jesus  evidently  took  pains  to  pre- 
vent St.  John  from  being  suspected  of  a  change  of  view,  for  He 
said  that  he  was  not  a  reed  shaken  by  the  wind  (Matt.  xi.  7). 

I.  Miracles.  We  often  hear  that  faith  in  Christ  and  Christian- 
ity is  opposed  to  all  reason,  and  so  men  cannot  be  required  to 
believe.  But,  on  the  other  hand,  if  faith  has  nothing  to  do  with 
reason,  or  rather  is  opposed  to  it,  what  can  make  us  believe  ?  We 
cannot  believe  unless  we  have  some  motive ;  we  cannot  fling  our- 
selves blindly  into  some  unknown  abyss.  Moreover,  why  should 
Christ  have  tried  to  support  and  strengthen  St.  John's  faith  by 


OUR   LORD,   REDEEMER  AND   MESSIAH         45 

adducing  arguments  that  would  appeal  to  his  reason?  For  this 
is  what  He  did,  when  He  referred  to  His  miracles. 

To  the  deaf  He  said,  "  Ephpheta,"  and  their  hearing  was  re- 
stored. To  the  lepers,  "  I  will,  be  thou  made  clean,"  and  their 
disease  disappeared.  To  the  dead,  "  Arise,"  and  they  stood  up 
and  came  forth  from  the  grave.  But  there  is  a  still  greater  mir- 
acle, which  He  wrought  when  by  His  own  power  He  raised  Him- 
self from  the  dead  and  resumed  His  life.  Mary  Magdalene,  the 
Apostles,  and  more  than  five  hundred  witnesses  bore  testimony  to 
the  fact  of  His  resurrection.  Now,  who  but  God  has  control 
over  life  and  death  ?  Christ's  resurrection  differed  from  the  rais- 
ing of  Lazarus  and  of  Jairus's  daughter;  they  were  raised,  and 
received  afresh  the  gift  of  life,  but  our  Lord  overcame  the  might 
of  death  and  rose,  as  He  Himself  said :  "  I  have  power  to  lay  it 
[His  life]  down;  and  I  have  power  to  take  it  up  again"  (John  x. 
18).  Hence  He  must  be  the  Son  of  God,  for  God  alone  has 
power  over  life  and  death. 

In  His  name  miracles  have  been  wrought  in  every  age  by  His 
Saints,  and  there  is  an  abundance  of  most  trustworthy  evidence 
in  support  of  them.  They  continue  even  at  the  present  day,  but 
the  greatest  and  most  undeniable  of  all  miracles  is  the  existence 
of  Christ's  Church.  She  is  a  society  like  no  other;  she  combats 
the  evil  desires  and  passions  of  mankind,  and  resists  their  pride 
and  selfishness,  and  yet  she  has  spread  over  the  entire  world  and 
has  everywhere  triumphed. 

Are  we  not  justified  in  believing  Christ's  words  when  we  know 
that  miracles  are  wrought  by  Him  and  by  His  friends  in  His 
name?  Is  it  unreasonable  to  assume  that  His  Church  is  the 
kingdom  of  God,  when  in  this  kingdom,  as  in  no  other  society  on 
earth,  all  the  forces  of  the  world  to  come  are  seen  to  reside?  I 
think  that  those  who  consider  our  faith  in  Jesus  Christ  and  His 
Church  to  be  foolish  and  unreasonable  have  never  really  exam- 
ined either  one  or  the  other. 

II.  Prophecies.  Our  Lord  referred  to  the  prophecies  regarding 
His  person,  as  well  as  to  His  own  miracles,  and  showed  that  in 
Himself  the  prophecies  of  the  Old  Testament  were  fulfilled,  since 
it  had  been  foretold  that  the  Messias  should  work  miracles.  His- 
torians speak  of  ancient,  medieval,  and  modern  history,  but  to 


46       PAROCHIAL   COURSE   OF   INSTRUCTIONS 

those  who  have  a  clear  insight  into  events  there  are  only  two 
periods ;  viz.,  the  time  before  and  the  time  since  our  Lord's  life 
on  earth.  All  that  went  before  was  in  anticipation  of  His  com- 
ing ;  all  that  has  followed  refers  to  Him,  and  is  inexplicable  with- 
out Him.  All  our  science,  art,  and  civilization  dates  from  the 
renewal  of  the  world  that  He  effected.  But  the  prophecies  looked 
forward  to  Him;  and  His  life  history,  both  in  outline  and  in 
detail,  is  recorded  in  the  books  of  the  Old  Testament,  from  the 
first  allusion  to  Him  as  the  Seed  of  the  woman,  to  the  account 
of  His  forerunner.  All  this  was  written  hundreds  of  years  be- 
fore His  birth  —  if  He  is  not  the  Son  of  God,  who  is  He?  If  it 
is  unreasonable  to  believe  in  Him,  in  whom  may  we  reasonably 
put  our  faith? 

III.  The  Gospel.  Christ  wishes  not  merely  to  silence  doubters, 
but  to  win  their  hearts,  and  He  does  this  by  causing  His  gospel 
to  be  preached  to  the  poor.  Who  are  the  poor?  Surely  all  who 
are  in  want  of  anything.  And  what  is  meant  by  preaching  the 
gospel?  It  means  bringing  glad  tidings  to  the  sorrowful  and 
sinful,  but  it  means  more  than  this;  for  through  the  gospel  of 
Christ  the  sick  are  healed,  the  hungry  are  fed,  and  the  poor  are 
enriched. 

A  countless  host,  that  no  man  can  number,  composed  of  people 
of  every  age  and  nation,  proclaims  to  us  the  impossibility  of 
doubting  that  Christ  was  He  who  should  come ;  He  came  to  every 
one  of  them,  and  His  coming  rendered  them  happy,  whereas  be- 
fore they  were  miserable  sinners.  Whither  should  we  turn  when 
we  are  beset  with  doubts  and  difficulties  ?  We  should  follow  St. 
John's  example,  and  have  recourse  to  our  Lord  Himself.  Where 
shall  we  find  Him?  In  His  Church,  and  nowhere  else.  Else- 
where we  shall  seek  Him  in  vain;  but  He  promised  to  remain 
with  His  Church  until  the  consummation  of  the  world,  so  we  may 
be  sure  of  finding  Him  there.  You  will  find  Him  in  the  Gospel, 
that  is  always  being  preached  to  the  poor ;  you  will  find  Him  in 
the  forgiveness  of  sins,  that  is  always  being  bestowed  upon  the 
penitent ;  you  will  find  Him  in  the  living  Bread  that  came  down 
from  Heaven  to  give  life  to  the  world.  Come  not  in  the  spirit 
of  pride,  which  thinks  that  it  has  a  right  to  judge  and  criticize 
Christ's  Church ;  those  that  come  in  such  a  spirit,  come  in  vain. 


CHRIST   THE   SON   OF   GOD  47 

But  if  you  approach  as  humble  children  of  the  Church,  full  of 
confidence  in  her  teaching,  light  will  again  shine  in  your  souls 
and  peace  will  reign  in  your  hearts. 

References 

Bossaert,  "Jesus  Our  Salvation,"  in  Short  Sermons  on  Gospel  Texts; 
Stapleton,  "  The  Prophetic  Word,"  in  Plain  Sermons  by  Practical  Preachers, 
Vol.  I;  Thuente,  in  Homiletic  Monthly,  Dec.  1919;  Wakeham,  in  Sketches 
for  Sermons,  p.  190;  Bossuet,  in  Elevations  sur  les  Mysteres,  8ieme-iiieme 
Semaine;  Lacordaire,  in  Conferences  on  Jesus  Christ;  Monsabre,  in  Lenten 
Conferences  of  1878,  1879. 

Catholic  Encyclopedia,  Vol.  X,  p.  212 ;  Vol.  II,  p.  55 ;  Vol.  XII,  p.  677 ; 
Summa  Theol.,  Ill,  q.  48;  Tanquerey,  De  Vera  Religione,  Nos.  517-537; 
De  Verbo  Jncarnato,  Nos.  1119  ff. ;  Hurter,  Theol.  Dog.,  Vol.  II,  No.  679; 
Pohle-Preuss,  Soteriology,  pp.  no  ff. ;  Vaughan,  The  Divine  Armory,  etc., 
pp.  58  ff. ;  Bellord,  Meditations,  etc.,  Vol.  I,  pp.  90,  260  ff. ;  Lepin,  Christ 
and  the  Gospel,  or  Jesus  The  Messiah  and  Son  of  God;  Maas,  Christ  in 
Type  and  Prophecy;  Liddon,  The  Divinity  of  Our  Lord  and  Saviour  Jesus 
Christ. 


THIRD  SUNDAY  OF  ADVENT 


TEXT 

There  hath  stood  one  in  the  midst  of  you,  whom  you  know  not.  The 
same  is  he  that  shall  come  after  me,  who  is  preferred  before  me,  etc. — 
JOHN  i.  26,  27. 

Analysis 

INTRODUCTION.  In  last  Sunday's  Gospel  we  read  that  our  Lord 
bore  witness  to  the  exalted  dignity  of  St.  John  the  Baptist,  de- 
claring that  he  was  "  more  than  a  prophet."  In  to-day's  Gospel 
St.  John  in  turn  gives  testimony  to  the  far  higher  dignity  of  our 
Lord,  the  latchet  of  whose  shoes,  he  affirms,  he  is  not  worthy  to 
loose.  Christ  was  not  only  a  great  prophet  like  John,  He  was 
also  the  Word  Incarnate,  the  true  light  that  shone  in  darkness, 
but  was  not  comprehended  by  the  darkness  (John  i.  5-8)  ;  He 
was  the  Eternal  (John  i.  15),  the  true  Son  of  God  (John  i.  34). 


48       PAROCHIAL   COURSE   OF   INSTRUCTIONS 

As  the  majority  of  the  Jews  failed  to  recognize  the  Divinity  of 
Christ  to  whom  St.  John  bore  testimony,  so  do  many  to-day  fail 
to  acknowledge  that  same  divine  Saviour  witnessed  to  by  His 
Church. 

I.  Christ  is  true  God,  the  Second  Person  of  the  Blessed 
Trinity.    The  Divinity  of  Christ  is  much  denied  in  our  day.    This 
dogma,  however,  is  proved:   I.  By  prophecies,  which  foretold 
that  our  Lord  would  be  "Emmanuel,"  i.e.,  God  with  us  (Is.  vii. 
14),  that  He  would  be  "God  the  Mighty,  Father  of  the  world 
to  come"  (Is.  ix.  6),  that  He  would  be  "The  Lord  our  just 
one"  (Jer.  xxiii.  6),  etc.    2.  By  the  testimony  of  our  Lord  Him- 
self before  the  high  priest  (Matt.  xxvi.  64),  and  on  other  occa- 
sions when  He  states  that  He  and  the  Father  are  one  (John  x. 
38),  etc.     3.  By  our  Lord's  miracles  and  prophecies,  which  are 
the  divine  guarantee  of  the  truth  of  His  claims. 

II.  Jesus  Christ  was  born  of  the  Father  from  all  eternity, 
i.  This  eternal  generation  is  wonderful  and  incomprehensible, 
unlike  human  generation,  and  is  best  illustrated  by  the  manner 
in  which  an  idea  is  begotten  of  our  mind.    2.  Jesus  Christ  is 
equal  to  the  Father  in  all  things,  as  having  the  same  Divine  Na- 
ture.    3.  Jesus  Christ  had  no  beginning,  as  He  was  begotten 
before  all  ages. 

III.  Jesus  Christ  is  one  person  with  two  natures,  —  the 
nature  of  God  and  the  nature  of  man.    As  God  He  was  born  of 
the  Father  before  all  ages;  as  man  He  was  born  of  the  Virgin 
Mary  in  time.    Illustration:  A  man  is  but  one  person,  although 
he  is  composed  of  body  and  soul ;  in  a  similar  manner  Christ  is 
but  one  person,  though  He  has  both  a  human  and  a  divine  nature. 
The  one  person  in  Christ  is  the  Person  of  God  the  Son. 

CONCLUSION.  I.  Faith  in  the  Divinity  of  Christ  is  the  founda- 
tion of  the  Christian  religion  and  of  our  salvation.  2.  Exhor- 
tation to  this  belief  against  prevalent  errors.  "Every  one  .  .  . 
that  shall  confess  me  before  men,  I  will  also  confess  him  before 
my  Father  who  is  in  heaven"  (Matt.  x.  32). 


CHRIST  THE   SON   OF  GOD  49 

Catechism  of  the  Council  of  Trent,  Part  I 

ARTICLE  II  OF  THE  CREED 

CHRIST,  THE  SON  OF  GOD,  AND  TRUE  GOD 

His  only  Son.  In  these  words,  mysteries  more  exalted  with 
regard  to  Jesus  are  proposed  to  the  faithful  as  objects  of  their 
belief  and  contemplation  —  that  He  is  the  Son  of  God,  and 
true  God,  like  the  Father  who  begot  Him  from  eternity.  We 
also  confess  that  He  is  the  second  person  of  the  Blessed  Trinity, 
equal  in  all  things  to  the  Father  and  the  Holy  Ghost;  for  in 
the  divine  Persons  nothing  unequal  or  unlike  should  exist,  or 
even  be  imagined  to  exist,  since  we  acknowledge  the  essence, 
will,  and  power  of  all  to  be  one.  This  truth  is  clearly  revealed 
in  many  of  the  oracles  of  inspiration  and  sublimely  announced  in 
this  testimony  of  St.  John :  "  In  the  beginning  was  the  Word,  and 
the  Word  was  with  God,  and  the  Word  was  God." * 

HIS  ETERNAL  GENERATION  IS  INCOMPREHENSIBLE 

But  when  we  are  told  that  Jesus  is  the  Son  of  God,  we  are  not 
to  understand  anything  earthly  or  mortal  in  His  birth,  but  are 
firmly  to  believe  and  piously  to  adore  that  birth  by  which,  from 
all  eternity,  the  Father  begot  the  Son,  —  a  mystery  which  reason 
cannot  fully  conceive  or  comprehend,  and  at  the  contemplation 
of  which,  overwhelmed  as  it  were  with  admiration,  we  should 
exclaim  with  the  prophet :  "  Who  shall  declare  his  generation  ?  "  2 
On  this  point,  then,  we  are  to  believe  that  the  Son  is  of  the  same 
nature,  of  the  same  power  and  wisdom,  with  the  Father,  as  we 
more  fully  profess  in  these  words  of  the  Nicene  Creed :  "  And  in 
Jesus  Christ,  his  only  begotten  Son,  born  of  the  Father  before 
all  ages,  God  of  God,  true  God  of  true  God,  begotten,  not  made, 
consubstantial  to  the  Father,  by  whom  all  things  were  made." 

Among  the  different  comparisons  employed  to  elucidate  the 
mode  and  manner  of  this  eternal  generation  that  which  is  bor- 
rowed from  thought  seems  to  come  nearest  to  its  illustration, 
and  hence  St.  John  calls  the  Son  "  the  Word ; " 3  for  as  the  mind, 
in  some  sort  looking  into  and  understanding  itself,  forms  an 

1  John  i.  i.  *  Is.  liii.  8.  »  John  i.  I. 


50       PAROCHIAL  COURSE  OF  INSTRUCTIONS 

image  of  itself,  which  theologians  express  by  the  term  "word," 
so  God,  as  far  as  we  may  compare  human  things  to  divine,  under- 
standing Himself,  begets  the  eternal  Word.  Better,  however,  to 
contemplate  what  faith  proposes,  and  in  the  sincerity  of  our  souls 
believe  and  confess  that  Jesus  Christ  is  true  God  and  true  man, 
—  as  God,  begotten  of  the  Father  before  all  ages;  as  man,  born 
in  time  of  Mary,  his  Virgin  Mother. 

HIS   UNITY  OF   PERSON 

While  we  thus  acknowledge  His  twofold  nativity,  we  believe 
Him  to  be  one  Son,  because  His  divine  and  human  natures  meet 
in  one  person.  As  to  His  divine  generation  He  has  no  brethren 
or  coheirs,  being  the  only  begotten  Son  of  the  Father,  while  we 
mortals  are  the  work  of  His  hands.  But  if  we  consider  His 
birth  as  man,  He  not  only  calls  many  by  the  name  of  brethren, 
but  regards  them  as  brethren  —  they  are  those  who  by  faith  have 
received  Christ  the  Lord,  and  who  really,  and  by  works  of  char- 
ity, approve  the  faith  which  they  internally  profess;  and  hence 
it  is  that  He  is  called  by  the  Apostle,  "the  first  born  amongst 
many  brethren."  x 

Sermons 

THE  SECOND  PERSON:  TRUE  GOD 
BY  THE  REV.  H.  G.  HUGHES 

I.    "What  think  you  of  Christ?" 

"  What  think  you  of  Christ  ?  "  —  a  question,  my  dear  brethren, 
formulated  nearly  two  thousand  years  ago  by  Him  concerning 
whom  it  is  asked ;  a  question  imperative  and  insistent,  the  tones 
of  which  have  not  ceased  and  will  not  cease  to  re-echo  through 
the  world;  a  question  which,  whether  they  will  or  whether  they 
will  not,  forces  itself  upon  the  attention  of  mankind. 

It  is  a  question  all-important.  How  much  depends  upon  the 
answer?  Is  there  a  Saviour  from  sin?  Is  there  One  who  will 
lift  me  up  when  I  have  fallen,  who  will  set  my  feet  upon  the 
Rock?  Is  there  One  to  whom  I  can  turn  in  my  misery  and  defile- 
ment, knowing  that  He  hath  power  to  cleanse  and  save  ?  Is  there 

1  Rom.  viii.  29. 


CHRIST   THE   SON   OF   GOD  51 

One  to  whom  I  can  go  in  trouble  and  perplexity,  knowing  that 
He  hath  suffered  too,  that  He  can  sympathize,  can  enlighten,  for 
in  Him  is  all  the  wisdom  and  knowledge  of  God?  Is  there  a 
strong  Helper,  man  even  as  I,  One  who  was  tempted,  even  as  I, 
yet  One  who  is  sinless,  to  whom  I  can  look  as  the  perfect  man, 
who  hath  conquered  sin,  and  death,  and  hell;  who  being  true 
man,  my  brother,  flesh  of  my  flesh  and  bone  of  my  bone,  is  yet 
also  God,  the  King  Eternal,  offering  to  me  the  riches  of  His  mercy 
and  His  grace,  whereby  I  too  may  become  like  to  Him,  and  may 
save  my  soul?  What  hope,  what  consolation,  what  a  fount  of 
courage  and  joy  and  peace  if  we  can  answer  these  questions  with 
a  triumphant  "  Yes !  "  Whether  we  can  or  not  depends  upon  the 
answer  to  the  question  of  the  Master  Himself  — "  What  think 
you  of  Christ  ?  " 

II.    The  Answer. 

What  do  we  think  of  Christ?  We  think  and  we  say,  we  most 
firmly  and  assuredly  believe,  that  which  Jesus  said  of  Himself  — 
that  which  the  Holy  Catholic  Church,  with  the  living  voice  of  her 
continuous  tradition,  pronounces  now,  and  has  pronounced 
throughout  the  ages,  concerning  her  Lord  and  Master  from  the 
day  when,  in  the  persons  of  the  holy  apostles  and  disciples,  she 
saw  Him,  in  the  days  of  her  infancy,  ascending  to  the  "  right 
hand  of  the  Father."  And,  blessed  be  God,  to  those  questions 
which  I  have  just  asked  we  can  and  do  reply  with  a  glad  affirma- 
tive, because  through  the  mercy  of  God  we  are  able,  under  the 
guidance  of  that  Church  which  Jesus  Christ  established,  to  an- 
swer aright  the  question  of  all  questions,  "  What  think  you  of 
Christ?" 

Never  perhaps  was  there  a  time  in  the  world's  history  when 
men's  minds  were  fuller  of  anxious  interrogations  upon  all  that 
concerns  human  life,  —  its  origin,  its  meaning,  its  final  destiny. 
This  is  not  an  age  of  quiet,  peaceful  faith ;  of  acceptance  of  the 
teaching  of  authority.  Everything  is  brought  to  the  test  of 
human  reason:  not  only  all  theories,  but  the  most  sacred  beliefs 
of  mankind,  are  cast  into  the  crucible  of  inquiry.  We  need  not 
fear  the  ultimate  result.  The  truth  must  and  will  prevail.  But 
there  are  sad  losses  in  the  meantime ;  the  faith  of  many  is  being 
destroyed,  and  with  it  the  glorious  hope  of  the  future,  and  the 


52       PAROCHIAL  COURSE  OF  INSTRUCTIONS 

love  and  charity  which  alone  can  make  this  desert  earth  to  blos- 
som with  those  noble  and  gracious  virtues  which  Christian  charity 
—  Christian  love  of  God  and  of  men  for  God's  sake  —  brings  in 
its  train. 

There  is  every  reason,  then,  for  us  Catholics  to  rouse  ourselves ; 
we  may  not,  in  the  circumstances  of  our  times,  lull  ourselves  to 
sleep  in  selfish  enjoyment  of  the  truth  which  is  ours.  The  times 
and  the  necessities  of  so  many  souls  —  souls,  my  brethren,  dear 
to  Gad  as  ours,  redeemed  like  ours  by  the  Precious  Blood  of 
Jesus  —  the  necessities  of  these  souls,  I  say,  demand  that  every 
Catholic  shall  be  an  apostle  of  the  truth. 

You  must  not  leave  this  to  your  priests ;  they  have  all  the  work 
upon  their  shoulders  that  they  can  well  perform.  You  must  share 
their  work,  under  their  leadership  and  guidance.  You  must  be 
apostles.  I  do  not  say  that  you  must  throw  yourselves  into  any 
and  every  question  that  is  mooted  now  about  religion.  No,  in- 
deed ;  far  from  it.  That  would  be  dangerous  to  your  souls  and  to 
your  faith.  You  must  leave  that  work  to  those  who  by  their  office 
and  by  their  training  are  fitted  to  do  it  without  peril.  No;  the 
question  of  religion  and  of  religious  truth  is  settled  for  you.  You 
possess,  thank  God  for  it,  you  possess  the  holy  gift  of  faith,  you 
are  firmly  established  upon  that  rock ;  but  you  can  and  ought, 
each  according  to  his  capacity  and  opportunities,  to  stretch  out 
from  your  secure  position  a  helping  hand  to  those  who  are  being 
carried  away  to  destruction  in  the  bewildering  currents  of  a  sea 
of  perplexity  and  doubt.  How  are  you  to  do  this?  First  and 
foremost,  by  your  good  and  holy  lives ;  but  also  by  a  firm  and  in- 
telligent grasp  of  the  principles  of  our  holy  religion.  Not  in  the 
spirit  of  scepticism  or  criticism,  but  in  the  spirit  of  a  humble  and 
thankful  faith,  you  must  inform  yourselves  to  the  best  of  your 
ability  concerning  the  doctrines  of  the  Catholic  Church,  your 
Mother,  that  you  may  be  able  to  give  a  reason  for  the  faith  that 
is  in  you ;  that  being  yourselves  "  instructed  in  the  way  of  the 
Lord,"  you  may  not  only  save  your  own  souls,  but  help  others 
on  the  way  of  salvation.  Our  Holy  Father  the  Pope,  who  at  the 
beginning  of  his  pontificate  set  before  him  as  his  object  "  to  re- 
store all  things  in  Jesus  Christ,"  has  pointed  out  the  paramount 
importance  of  good  and  thorough  instruction  in  the  truths  of 


CHRIST   THE   SON   OF   GOD  53 

religion  as  a  means  of  gaining  that  great  end,  and  has  traced  the 
evils  which  afflict  society  within  and  without  the  Church  to  igno- 
rance of  religious  truth.  And  on  no  point  ought  a  Catholic  to  be 
better  instructed  than  on  the  doctrine  of  the  Church  concerning 
Our  Blessed  Lord  and  Saviour,  the  teachings  in  which  she  gives 
a  complete  answer  to  that  ever  recurring  question,  "  What  think 
you  of  Christ?"  There  are  thousands  asking  themselves  that 
question,  wishing  that  they  could  feel  sure  of  the  answer,  yet 
feeling  that  they  cannot.  It  is  for  us  who  have  the  light  of  faith, 
who  have  the  truth  about  Jesus  Christ,  —  it  is  for  us  to  be  so  well 
grounded  in  the  truth  that  we  may  bear  unflinching  testimony  to 
that  blessed  truth  in  the  face  of  the  world,  and  so  defeat  the 
forces  of  incredulity  and  misbelief  by  the  undaunted  firmness  of 
our  own  belief,  and  the  thoroughness  of  our  knowledge  of  those 
sacred  doctrines  which  the  Church  delivers  to  us,  as  well  as  of  the 
solid  ground  upon  which  is  based  her  claim  to  teach  mankind 
the  truth  of  God. 

III.    The  Catholic  Doctrine  Developed. 

"  What  think  you  of  Christ  ?  "  Ah,  my  dear  brethren,  a  Catho- 
lic child  can  answer  that  question  with  a  confidence  and  a  com- 
pleteness that  are  beyond  the  power  of  worldly  science  to  supply 
to  its  votaries.  Let  us  recall  the  words  of  the  Apostles'  Creed  — 
that  ancient  confession  of  the  Christian  faith.  "  I  believe  .  .  . 
in  Jesus  Christ,  His  only  Son,  Our  Lord ;  who  was  conceived  by 
the  Holy  Ghost ;  born  of  the  Virgin  Mary,  suffered  under  Pontius 
Pilate;  was  crucified,  dead,  and  buried;  He  descended  into  hell; 
the  third  day  He  rose  again  from  the  dead;  He  ascended  into 
heaven ;  sitteth  at  the  right  hand  of  God  the  Father  Almighty ; 
from  thence  He  shall  come  to  judge  the  living  and  the  dead." 
There  is  the  answer ;  there,  in  simple  language,  is  the  faith  of  the 
Apostles  and  of  the  Church.  Jesus  Christ ;  God ;  the  only  begot- 
ten Son  of  the  Father ;  Man,  too ;  born  of  the  Blessed  Virgin- 
mother  ;  God-made  Man,  who  suffered  and  died  for  us ;  who  rose 
again,  who  sits  in  glory,  in  our  nature,  on  the  throne  of  the 
Godhead;  who  is  the  dread  Judge  of  all.- 

But  to-day  we  are  concerned  with  one  point  only;  but  that 
point  is  the  very  central  truth  of  Christianity.  "  What  think  you 
of  Christ?"  asked  Christ  Himself.  "  Whose  son  is  he ?"  And 


54       PAROCHIAL  COURSE  OF   INSTRUCTIONS 

"they  say  to  him,  David's.  He  saith  to  them:  How  then  doth 
David  in  spirit  call  him  Lord,  saying:  The  Lord  said  to  my 
Lord,  sit  on  my  right  hand,  until  I  make  thy  enemies  thy  foot- 
stool? If  David  then  call  him  Lord,  how  is  he  his  son?  And 
no  man  was  able  to  answer  him  a  word"  (Matt.  xxii.  42-46). 
They  said  the  Christ  should  be  the  son  of  David ;  the  Christ  Him- 
self who  stood  before  them  would  have  them  know  that  He  is 
more.  And  now,  in  our  times,  when  men  are  giving  various  and 
conflicting  replies  —  that  He  was  a  religious  enthusiast;  that  He 
was  the  greatest  and  best  of  men;  that  in  Him  human  nature 
reached  its  highest  development;  that  in  his  quiet  childhood  the 
spirit  of  the  old  prophets  entered  into  Him;  that  the  Messianic 
hopes  of  His  race  took  so  strong  a  hold  upon  Him  that  He  came 
first  to  desire  and  then  to  see  their  fulfilment  in  His  own  person. 
To  these  and  all  such  solutions  of  the  great  question  He  Himself, 
through  His  own  recorded  words  in  Holy  Scripture,  through  the 
voice  of  His  Church,  through  her  marvellous  history  and  accom- 
plishments, by  the  lives  of  His  followers  and  imitators,  the  saints ; 
by  the  very  power  of  His  religion  over  the  hearts  and  minds  of 
men,  yes,  and  for  those  who  have  come  to  Him,  by  the  spiritual 
experience  of  His  mercy  and  His  love  —  by  these  and  other 
means  Jesus  Himself  replies  to  the  question :  "  If  I  am  but  what 
you  say  and  no  more,  how  do  all  these  facts  proclaim  me  God 
and  Lord  ?  "  Yes,  dear  brethren,  Jesus  Christ  is  God ;  the  Word 
of  the  Father;  of  one  and  the  same  nature  or  substance  with 
Him ;  worthy,  therefore,  of  the  same  worship  and  adoration  and 
praise. 

In  the  early  ages  of  the  Church  —  indeed  from  the  very  begin- 
ning of  her  history  —  the  enemy  of  mankind  raised  up  false 
teachers,  who  would  have  deprived  our  blessed  Lord  of  the 
homage  due  to  His  Divinity.  A  remote  tradition  tells  us  that  the 
apostle  St.  John  wrote  his  Gospel  for  the  express  purpose  of  re- 
futing certain  heretics  who  denied  that  Christ  was  God.  And  he 
proclaimed  the  truth  in  those  majestic  words  with  which  the 
fourth  Gospel  opens: 

"  In  the  beginning  was  the  Word,  and  the  Word  was  with  God, 
and  the  Word  was  God.  The  same  was  in  the  beginning  with 
God."  "  In  the  beginning  with  God,"  from  all  eternity,  that  is, 


CHRIST  THE   SON   OF  GOD  55 

He  was  with  God  and  He  was  God.  He  is  the  almighty  Creator 
of  heaven  and  earth.  "  All  things  were  made  by  him :  and  with- 
out him  was  made  nothing  that  was  made."  And  that  eternal 
Word  is  none  other  than  Jesus  Christ:  Jesus  Christ,  that  is  to 
say,  is  God-made-Man.  The  Second  Person  of  the  adorable 
Trinity  become  incarnate,  having  now  two  natures :  the  divine 
nature,  which  is  His  from  all  eternity ;  the  human  nature,  which 
He  took  from  His  blessed  Mother  and  made  Hfs  own ;  for  "  the 
Word  was  made  flesh,  and  dwelt  among  us,  (and  we  saw  his 
glory,  the  glory  as  it  were  of  the  only  begotten  of  the  Father,) 
full  of  grace  and  truth  "  (John  i.  14). 

God's  providence  has  turned  to  good  the  errors  and  unbelief 
of  men.  The  great  Arian  heresy  of  the  fourth  century  forced 
the  Church  to  express  in  terms  of  great  precision,  such  as  should 
allow  of  no  escape  from  the  truth  by  any  subtlety  of  argument, 
the  faith  delivered  to  the  saints,  and  held  and  taught  by  her  from 
the  beginning.  To  this  end  did  the  Church  introduce  into  the 
Creed,  which  to  this  day  we  recite  or  sing  in  the  Holy  Mass,  a 
word  which  for  all  times  secures  her  doctrine  against  all  mis- 
conception and  all  elusiveness  of  error.  Jesus  Christ,  she  pro- 
claims, is  consubstawtial  with  the  Father.  The  Arians  were  will- 
ing to  exalt  Christ  high  above  all  other  creatures,  but  they  denied 
His  Godhead.  They  asserted  that  the  Word  was  a  creature, 
though  the  highest  of  creatures ;  made  before  all  worlds,  most  per- 
fect and  closest  to  God  of  all  created  beings ;  worthy  indeed,  by  His 
excellence,  of  the  title  "  Son  of  God,"  nay,  even  to  be  called  divine 
by  reason  of  a  certain  mysterious  participation  of  divinity  con- 
ferred upon  Him.  Further,  some  of  the  Arian  body  were  willing 
to  go  still  further,  and  to  say  that  the  Word  of  God,  Jesus  Christ, 
possessed  a  nature  exactly  similar  to  the  nature  of  God  the 
Father.  And  we  must  keep  in  mind  that  they  said  this  of  the 
nature  of  the  Word  of  God  as  He  was  before  the  Incarnation. 
To  all  these  subtleties  the  Church  had  but  one  answer :  "  In  the 
beginning  was  the  Word,  and  the  Word  was  with  God,  and  the 
Word  was  God  " ;  and  this  doctrine  of  St.  John  she  caused  to  be 
enshrined  in  that  word  consubstantial.  Not  the  highest  of  crea- 
tures, not  possessing  a  participation  of  divinity  conferred  upon 
Him;  not  even  of  a  nature  similar  in  all  respects  to  that  of  the 


56       PAROCHIAL  COURSE  OF   INSTRUCTIONS 

Father  —  no,  none  of  these  statements  would  satisfy  the  Church ; 
none  of  them  would  she  nor  could  she  admit  of  as  reconcilable 
with  the  Holy  Scriptures  of  which  she  and  she  alone  is  the  author- 
ized interpreter,  or  as  consonant  with  her  divinely  guided  teach- 
ing from  apostolic  times.  No !  The  Word  is  consubstantial  with 
the  Father.  What  does  that  mean?  It  means,  dear  brethren, 
that  there  is  but  ONE  divine  nature,  and  that  this  one  single  divine 
nature  is  equally  possessed  of  Father,  Son,  and  Holy  Ghost ;  not 
divided  or  shared  out  among  the  Three,  but  wholly  and  entirely 
possessed  by  each  one ;  so  that  the  Father  is  all  that  is  God ;  the 
Son  is  all  that  is  God,  and  the  Holy  Ghost  is  all  that  is  God. 
That  divine  nature,  that  Godhead,  then,  which  Jesus  Christ  Our 
Lord  has,  is  the  very  same  identical  and  single  divine  nature  or 
Godhead  as  that  of  the  Father.  In  other  words,  there  is  one 
God,  and  the  Father  is  that  God;  the  Son  also  is  that  God,  and 
the  Holy  Ghost  is  that  God.  Three  Persons,  but  one  God. 

"  Glory  be  to  the  Father,  through  the  Son,  and  in  the  Holy 
Ghost,"  so  Arius  taught  his  followers  to  sing ;  "  Glory  be  to  the 
Father  and  to  the  Son  and  to  the  Holy  Ghost "  is  the  song,  at  once 
an  aspiration  of  praise  and  a  confession  of  the  true  faith,  which 
the  Holy  Catholic  Church  puts  into  our  mouth. 

And,  dear  brethren,  He,  that  gracious  One  on  whom  all  our 
hopes  are  stayed ;  He,  our  Saviour ;  He  who  knelt  in  agony  and 
hung  upon  the  Cross;  He  who  lives  in  heaven  now  to  make  in- 
tercession for  us  —  He  is  that  Son  of  God,  God  Himself,  consub- 
stantial with  the  Father,  one  with  the  Father  and  the  Holy  Ghost, 
who  with  Him  are  one  God  in  Three  Persons.  "  What  think  you 
of  Christ?"  He  is  the  God  of  heaven  and  earth,  made  man  for 
us  and  for  our  salvation. 

"  Who  is  Jesus  Christ  ? "  we  ask  our  children  in  the  simple 
words  of  our  Catechism.  "Jesus  Christ  is  God  fhe  Son  made 
man  for  us,"  they  reply.  "  Is  Jesus  Christ  truly  God  ? "  "  Jesus 
Christ  is  truly  God."  "  Why  is  Jesus  Christ  truly  God? "  "  Be- 
cause he  has  one  and  the  same  nature  with  the  Father." 

IV.    Other  Proofs  from  the  New  Testament. 

But  now  let  us  gather  from  the  New  Testament  some  of  the 
many  proofs  that  confirm  our  faith  in  the  Divinity  of  Our  Lord 
Jesus  Christ.  I  have  quoted  to  you  already  the  words  in  which 


CHRIST   THE   SON   OF   GOD  57 

St.  John  sets  forth,  in  no  uncertain  tone,  the  central  truth  of 
Christianity,  and  the  words  in  which  our  blessed  Lord  Himself 
put  the  Pharisees  to  silence,  so  that  "  no  man  durst  ask  Him  any 
more  questions."  St.  John,  in  the  third  chapter  of  his  Gospel, 
sets  before  us  a  pathetic  account  of  a  ruler  in  Israel  who,  struck 
by  the  miracles  of  Jesus,  came  secretly  by  night  to  interrogate 
Him.  "  There  was  a  man  of  the  Pharisees,"  we  read,  "  Nicode- 
mus,  a  ruler  of  the  Jews.  This  man  came  to  Jesus  by  night,  and 
said  to  him :  Rabbi,  we  know  that  thou  art  come  a  teacher  from 
God;  for  no  man  can  do  these  signs  which  thou  dost,  unless 
God  be  with  him."  Then  our  blessed  Lord  spoke  to  him  of  the 
new  birth,  the  birth  of  Baptism,  "  of  water  and  the  Holy  Ghost," 
concluding  His  discourse  in  these  words:  "As  Moses  lifted  up 
the  serpent  in  the  desert,  so  must  the  Son  of  man  be  lifted  up: 
that  whosoever  believeth  in  him,  may  not  perish;  but  may  have 
life  everlasting.  For  God  so  loved  the  world,  as  to  give  his  only 
begotten  Son ;  that  whosoever  believeth  in  him,  may  not  perish, 
but  may  have  life  everlasting.  .  .  .  He  that  believeth  in  him  is 
not  judged.  But  he  that  doth  not  believe,  is  already  judged: 
because  he  believeth  not  in  the  name  of  the  only  begotten  Son  of 
God."  I  have  chosen  this  text  out  of  many  for  the  reason  that 
in  it  Our  Lord  insists  upon  that  fact  which  the  Church  proclaims 
in  her  use  of  the  word  "  consubstantial."  Jesus  declares  Himself 
to  be  the  "  only  begotten  "  Son  of  the  Father.  He,  Our  Lord 
says,  who  believes  this  will  not  be  judged  —  that  is,  will  not  be 
judged  with  the  judgment  of  condemnation;  he  that  pertina- 
ciously and  wilfully  refuses  to  believe  this  fact  is  already  judged, 
already  condemned,  in  that  by  his  unbelief,  and  so  long  as  he 
remains  in  his  unbelief,  he  withdraws  himself  from  the  way  of 
salvation. 

What,  then,  is  the  force  and  significance  of  the  expression 
twice  used  here  by  Jesus  Christ  concerning  Himself,  —  the  only 
begotten  Son  of  the  Father?  Even  God  Himself,  dear  brethren, 
speaking  to  men,  must  make  use  of  human  language;  must  pre- 
sent divine  truths  to  us  under  figures  of  things  which  we  under- 
stand. Calling  Himself  the  only  begotten  of  the  Father,  He 
teaches  us  that  He,  and  He  alone,  stands  in  a  similar  relation  to 
His  heavenly  Father  as  an  only  child  does  to  an  earthly  father. 


58       PAROCHIAL  COURSE  OF  INSTRUCTIONS 

And  what  is  that  relation  ?  A  son  is  begotten  by  his  father ;  the 
father  communicates  to  his  child  his  own  nature  —  human  nature, 
that  is.  I  and  you  are  human  beings  because  our  parents  were 
human  beings,  and  communicated  to  us  the  same  nature  that 
they  themselves  possessed.  So,  then,  when  Jesus  Christ  tells  us 
that  He  is  the  only  begotten  Son  of  God,  He  tells  us  that  He 
possesses  the  same  nature  as  His  Father.  Human  nature,  indeed, 
is  multiplied  in  many  individuals  of  the  species;  and  it  is  here 
that  the  figure  used  by  Our  Lord  falls  short  of  the  divine  reality, 
as  all  human  language  must  necessarily  fall  short  of  things  divine. 
But  reason  comes  to  our  aid,  and  we  are  able,  in  the  light  of  faith 
and  by  the  aid  of  other  revealed  doctrines,  to  see  where  the  figure 
fails.  The  divine  nature,  we  know,  is  one  and  single  —  though 
belonging  equally  to  Father,  Son,  and  Holy  Ghost.  It  is  not 
multiplied.  So,  then,  for  Jesus  Christ  to  say  that  He  is  the  only 
begotten  of  the  Father  is  equivalent  to  asserting  that  He  is  very 
God,  that  He  is  of  the  same,  one,  identical  substance  or  nature  as 
His  Father;  and  this,  indeed,  is  the  truth  which  He  teaches  us 
in  His  words  to  Nicodemus. 

Turn  to  the  fifth  chapter  of  this  same  Gospel  of  St.  John.  It  is 
the  Sabbath  day.  Our  blessed  Lord  has  just  healed  a  paralytic. 
"  Therefore  did  the  Jews  persecute  Jesus,  because  he  did  these 
things  on  the  sabbath.  But  Jesus  answered  them:  My  Father 
ivorketh  until  now;  and  I  -work.  Hereupon  therefore  the  Jews 
sought  the  more  to  kill  him,  because  he  did  not  only  break  the 
sabbath,  but  also  said  God  was  his  Father,  making  himself  equal 
to  God"  (John  v.  16-18). 

The  Jews,  dear  brethren,  showed  by  their  action  that  they 
understood  the  significance  of  these  words  better  than  many  a 
Christian  of  to-day,  who  perhaps  reads  them  in  but  a  cursory 
manner.  In  truth,  they  contain  a  definite  statement  by  Our 
Lord  of  His  perfect  equality  with  the  Father.  The  Jewish  people 
had  formed  a  false  idea  of  the  Sabbath,  leading  them  to  an 
absurdly  rigorous  code  of  laws  concerning  what  was  lawful  to 
do  on  the  Sabbath  day.  Misunderstanding  the  statement  of  Holy 
Scripture  that  God  rested  on  the  seventh  day  from  the  work  of 
creation,  they  lost  sight  of  the  truth  that  nevertheless  God  is 
always  acting,  preserving,  sustaining  His  creation,  so  that,  as 


CHRIST  THE   SON  OF  GOD  59 

St.  Paul  tells  us,  "  in  him  we  live,  and  move,  and  are."  Our  Lord 
would  recall  to  their  minds  that  God  is  ever  working  in  His 
creation ;  that  nothing  could  exist  without  the  active  concurrence 
of  Him  who  upholds  "  all  things  by  the  word  of  his  power " 
(Heb.  i.  3) ;  that  in  all  physical  laws,  as  well  as  in  all  the  move- 
ments of  the  spirit,  God  is  acting,  preserving,  upholding,  moving 
His  creation.  And  in  this  continual  action  of  God  He  associates 
Himself  on  a  perfect  equality  with  His  Father,  and  from  the  fact 
of  God's  continual  activity  justifies  His  own  action.  God  did 
not  cease  to  act  on  the  seventh  day :  I  cease  not  to  act.  "  My 
Father  worketh  till  now;  and  I  work"  (John  v.  17).  The  Jews 
understood  Him.  To  their  mind,  who  heard  Him  speak,  He 
claimed  divinity  and  nothing  less.  Our  Lord,  far  from  receding 
from  His  claim,  goes  on  in  the  following  verses  to  emphasize  it. 
Time  will  not  allow  me  to  quote  the  whole  passage,  but  the  con- 
clusion must  not  be  passed  over :  "  He  who  honoreth  not  the  Son, 
honoreth  not  the  Father,  who  hath  sent  him." 

V.    Conclusion. 

Yes,  dear  brethren,  Jesus  Christ  is  God.  This  is  the  doctrine 
taught  concerning  the  coming  Messias  by  the  prophets  of  old 
time ;  this  is  His  own  testimony  of  Himself.  At  the  last  supper 
Philip  said  to  Him,  "  Show  us  the  Father."  Jesus  answered : 
"  Have  I  been  so  long  a  time  with  you ;  and  have  you  not  known 
me  ?  "  Here  Our  Lord  implies  that  they  ought  to  have  known ; 
that  He  had  already  told  them  with  sufficient  plainness.  "  Philip," 
He  continues,  "  he  that  seeth  me  seeth  the  Father  also.  How 
sayest  thou,  Show  us  the  Father?  Do  you  not  believe,  that  I  am 
in  the  Father,  and  the  Father  in  me?" 

The  testimony  of  His  enemies  shows  that  He  made  this  claim. 
Miracles  and  the  fulfilment  of  prophecy  establish  its  truth.  The 
Church  from  the  beginning  has  taught  it ;  yes,  and  the  work  of 
Jesus  in  the  world  to-day,  the  work  of  His  Church,  the  lives  of 
His  saints,  attest  the  power  of  her  name  and  prove  that  He  is 
divine. 

An  objector  might  say  —  You  are  proving  the  divinity  of  Jesus 
chiefly  from  what  He  said  of  Himself.  Yes,  in  part  that  is  true. 
Like  Himself,  we  appeal  also  to  His  works;  but  granting  the 
objection  we  may  ask,  and  with  confidence,  Is  He  not  to  be 


60       PAROCHIAL  COURSE   OF   INSTRUCTIONS 

trusted?  The  greatest  enemies  of  the  doctrine  of  His  divinity 
have  freely  acknowledged  that  His  character  is  simply  perfect. 
"We  often  ask  ourselves,"  says  a  modern  Catholic  writer  (Pere 
Rose,  O.P.,  Studies  on  the  Gospels.  Intro,  p.  xvi),  "how  men 
.  .  .  can  possibly  fail  to  understand  how  they  destroy  [Jesus] 
when  they  suspect  His  sincerity,  representing  Him  as  a  visionary, 
the  victim  of  the  most  monstrous  illusions."  And  again :  "  How 
can  these  critics  not  see  that  the  more  they  exalt  the  man  in  Jesus 
Christ  the  more  they  strengthen  the  testimony  He  gave  of  Him- 
self touching  His  celestial  origin,  His  divine  sonship?"  (ib.) 

Yes,  indeed.  By  the  confession  of  all,  the  life  of  Jesus  was  a 
perfect  life :  there  is  no  flaw  to  be  found  in  it.  He  said  that  He 
was  God;  and  we  believe  Him.  And  if  that  is  not  enough  to 
satisfy  an  honest  mind  we  may  say  to  such  what  He  Himself 
said  to  His  slow-minded  disciple :  "  Believe  you  not  that  I  am 
in  the  Father,  and  the  Father  in  me?  Otherwise  believe  for  the 
very  works'  sake"  (John  xiv.  n,  12). 

References 

Hehel,  "  The  Second  Person  of  the  Godhead,"  in  Sermons  on  Christian 
Doctrine;  Thuente,  in  Horn.  Monthly,  Nov.  1919;  Newman,  "Christ  the 
Son  of  God  Made  Man,"  in  Parochial  and  Plain  Sermons,  Vol.  VI;  Bos- 
suet,  in  Elevations  sur  les  Mysteres,  aieme  and  i2ieme  Semaines;  Lacord- 
aire,  in  Conferences  on  Jesus  Christ;  Massillon,  "  The  Divinity  of  Christ," 
in  Great  French  Sermons,  Series  II. 

Catholic  Encyclopedia,  Vol.  VII,  pp.  449  ff. ;  Vol.  XIV,  p.  600;  Summa 
Theol.,  Ill,  qq.  2-6;  I,  qq.  27,  34,  35  ;  Tanquerey,  De  Deo  Trino,  Nos.  631  ff.  ; 
De  Verbo  Incarnato,  Nos.  978  ff. ;  Hurter,  Theol.  Dog.,  Vol.  II,  Nos.  155  ff., 
Nos.  497  ff. ;  Pohle-Preuss,  Christology,  pp.  no  ff. ;  Vaughan,  The  Divine 
Armory,  etc.,  pp.  68  ff. ;  Callan,  Illustrations  for  Sermons,  etc.,  pp.  18  ff. ; 
Bellord,  Meditations,  etc.,  Vol.  I,  pp.  230,  264;  Lepin,  Christ  and  the 
Gospel,  etc. ;  Maas,  Christ  in  Type  and  Prophecy;  Liddon,  The  Divinity 
of  Our  Lord  and  Saviour,  etc.;  Marsh,  in  Messianic  Philosophy;  New- 
man, in  Grammar  of  Assent. 


CHRIST   IS   OUR   LORD  61 


FOURTH  SUNDAY  OF  ADVENT 

SUBJECT 

CHRIST  IS  OUR  LORD 

TEXT 

Prepare  ye  the  way  of  the  Lord,  make  straight  his  paths.  —  LUKE  iii.  4. 

Analysis 

INTRODUCTION.  To-day's  Gospel  opens  with  an  enumeration 
of  a  number  of  the  temporal  lords  that  ruled  on  earth  in  the  time 
of  Christ,  and  concludes  with  the  inauguration  of  the  reign  of 
the  Messiah,  "the  King  of  kings,  and  Lord  of  lords"  (l  Tim. 
vi.  15),  of  whose  kingdom  "  there  shall  be  no  end  "  (Luke  i.  33). 

It  was  customary  in  the  Orient,  when  monarchs  were  expected 
to  visit  their  subjects,  to  prepare  in  advance  the  roads  and  high- 
ways in  order  that  the  progress  of  the  royal  party  might  be  made 
with  ease  and  comfort.  St.  John  reminds  us  to-day  that  we 
should  make  a  similar  preparation  for  the  coming  of  our  Divine 
Lord  at  Christmas. 

I.  Christ  as  God  is  our  Lord.  I.  God  is  the  Lord  and  Master 
of  us  and  of  all  things,  because  He  is  the  Creator  and  Preserver 
of  all.  But  Christ  as  God  is  one  with  the  Father  (John  x.  30). 
2.  Holy  Scripture  expressly  says  that  all  things  were  made  by 
the  Second  Person  of  the  Blessed  Trinity  (John  i.  3).  "All 
creatures,  both  great  and  small,  those  that  dwell  above  and  those 
on  the  earth,  spirits  and  bodies,  all  alike  come  from  the  creative 
Word"  (St.  Augustine).  "It  is  He  who  created  all;  it  is  He 
who  gave  order  to  all,  who  gave  the  heavenly  bodies  their  move- 
ment, the  sun  its  light,  the  ocean  its  limits,  the  earth  its  fecundity ; 
...  it  is  He  who  moves  and  governs  all,  and  preserves  the  world 
in  its  admirable  unity"  (St.  Athanasius). 


II.  Christ  as  man  is  our  Lord.  i.  Christ,  by  His  own  blood, 
has  purchased  all  mankind.  "You  were  not  redeemed  with  cor- 
ruptible things,  as  gold  and  silver,  but  with  the  precious  blood 
of  Christ"  (i  Peter  i.  18,  19) ;  "you  are  bought  with  a  great 
price"  (i  Cor.  vi.  20).  Hence  we  are  Christ's  property,  and 
He  is  our  Lord.  2.  In  a  special  sense  Christ  is  the  Lord  of 
Christians,  for  in  Baptism  we  are  enrolled  under  His  standard 
and  promise  to  be  His  faithful  followers.  Our  name  of  Chris- 
tian, disciple  of  Christ,  reminds  us  of  His  sovereignty  and  of 
our  duty  towards  Him.  3.  A  particular  title  that  Christ  has  to 
our  loyal  service  is  that  He  came  to  us  not  as  a  dread  sov- 
ereign, surrounded  by  pomp  and  power,  but  as  the  Prince  of 
Peace  in  goodness  and  mildness. 

CONCLUSION,  i.  The  Christian  prepares  the  way  of  the  Lord 
by  removing  from  his  soul  all  that  can  impede  the  coming  of 
Christ  to  him.  2.  Exhortation  to  proximate  preparation  for  the 
feast  of  Christmas:  (a)  "every  valley  shall  be  filled,"  i.e.,  avoid 
sins  of  omission  by  making  new  resolutions  and  efforts  to  prac- 
tice virtue;  (b)  "every  mountain  and  hill  shall  be  brought  low," 
i.e.,  sins  of  commission,  mortal  and  venial,  should  be  repented 
of  and  atoned  for;  (c)  "the  crooked  shall  be  made  straight;  and 
the  rough  ways  plain,"  i.e.,  all  injustice,  uncharitableness,  wran- 
gling, dissensions  etc.,  should  give  way  to  righteousness  and  good 
will  among  men  (Luke  iii.  5). 

Catechism  of  the  Council  of  Trent,  Part  I 
ARTICLE  II  OF  THE  CREED 

WHY  OUR  SAVIOUR  IS  CALLED  BY  DIFFERENT   NAMES 

Our  Lord.  Of  our  Saviour  many  things  are  recorded  in  Scrip- 
ture, some  of  which  clearly  apply  to  Him  as  God  and  some  as 
man,  because  from  His  different  natures  He  received  the  different 
properties  which  belong  to  each.  Hence,  we  say  with  truth  that 
Christ  is  Almighty,  Eternal,  Infinite,  and  these  attributes  He  has 
from  His  divine  nature ;  again,  we  say  of  Him  that  He  suffered, 


63 

died,  and  rose  again,  which  manifestly  are  properties  compatible 
only  with  His  human  nature. 

WHY  CALLED   "  OUR   LORD" 

Besides  these  terms,  there  are  others  common  to  both  natures ; 
as  when  in  this  article  of  the  Creed  we  say  "  our  Lord,"  a  name 
strictly  applicable  to  both.  As  He  is  eternal  as  well  as  the  Father, 
so  is  He  Lord  of  all  things  equally  with  the  Father ;  and  as  He  and 
the  Father  are  not  the  one,  one  God,  and  the  other,  another  God, 
but  one  and  the  same  God,  so  likewise  He  and  the  Father  are  not 
the  one,  one  Lord,  and  the  other,  another  Lord.  As  man,  He  is 
also  for  many  reasons  appropriately  called  "  our  Lord,"  and  first 
because  He  is  our  Redeemer,  who  delivered  us  from  sin.  This 
is  the  doctrine  of  St.  Paul.  "  He  humbled  himself,"  says  the 
Apostle,  "becoming  obedient  unto  death,  even  to  the  death  of 
the  cross.  For  which  cause  God  also  hath  exalted  him,  and  hath 
given  him  a  name  which  is  above  all  names :  that  at  the  name  of 
Jesus  every  knee  should  bend,  of  those  that  are  in  heaven,  on 
earth,  and  under  the  earth :  and  that  every  tongue  should  confess 
that  the  Lord  Jesus  Christ  is  in  the  glory  of  God  the  Father." 1 
And  of  Himself  He  said,  after  His  resurrection:  "All  power  is 
given  to  me  in  heaven  and  on  earth." 2  He  is  also  called  "  Lord  " 
because  in  one  person  both  natures,  the  human  and  the  divine, 
are  united;  and  though  He  had  not  died  for  us,  He  would  have 
yet  deserved,  by  this  admirable  union,  to  be  constituted  common 
Lord  of  all  created  things,  particularly  of  those  who  in  all  the 
fervor  of  their  souls  obey  and  serve  Him. 

MATTER   FOR   EXHORTATION    SUPPLIED  BY   THIS  ARTICLE 

It  remains,  therefore,  that  the  pastor  exhort  the  faithful  to  the 
consideration  of  these  His  claims  to  the  title  of  "Our  Lord"; 
that  we  who,  taking  our  name  from  Him,  are  called  Christians, 
and  who  cannot  be  ignorant  of  the  extent  of  His  favors,  par- 
ticularly in  having  enabled  us  to  understand  all  these  things  by 
faith,  may  know  the  strict  obligation  we,  above  all  others,  are 
under,  of  devoting  and  consecrating  ourselves  forever,  like 
faithful  servants,  to  our  Redeemer  and  our  Lord.  This  we  prom- 

»  Phil.  ii.  8-n.  •  Matt  xxviii.  18. 


64       PAROCHIAL   COURSE   OF   INSTRUCTIONS 

ised  when  at  the  baptismal  font  we  were  initiated  and  introduced 
into  the  Church  of  God ;  for  we  then  declared  that  we  renounced 
the  devil  and  the  world,  and  gave  ourselves  unreservedly  to 
Jesus  Christ.  But  if  to  be  enrolled  as  soldiers  of  Christ  we  con- 
secrated ourselves  by  so  holy  and  solemn  a  profession  to  our 
Lord,  what  punishments  should  we  not  deserve  were  we,  after 
our  entrance  into  the  Church,  and  after  having  known  the  will 
and  laws  of  God  and  received  the  grace  of  the  sacraments,  to 
form  our  lives  upon  the  laws  and  maxims  of  the  world  and  the 
devil;  as  if,  when  cleansed  in  the  waters  of  baptism,  we  had 
pledged  our  fidelity  to  the  world  and  to  the  devil,  and  not  to 
Christ  our  Lord  and  Saviour!  What  heart  so  cold  as  not  to  be 
inflamed  with  love  by  the  benevolence  and  beneficence  exercised 
toward  us  by  so  great  a  Lord,  who,  though  holding  us  in  His 
power  and  dominion  as  slaves  ransomed  by  His  blood,  yet  em- 
braces us  with  such  ardent  love  as  to  call  us  not  servants,  but 
friends  and  brethren?1  This,  assuredly,  supplies  the  most  just, 
and  perhaps  the  strongest,  claim  to  induce  us  always  to  acknowl- 
edge, venerate,  and  adore  Him  as  "  our  Lord." 

Sermons 

THE  SECOND  ARTICLE  OF  THE  CREED 
BY  THE  REV.  P.  HEHEL,  S.J. 

When  in  the  first  article  of  the  creed  we  say,  "  I  believe  in  God 
the  Father,"  we  confess  thereby  the  existence  of  only  one  God, 
the  oneness  of  the  Godhead.  But  we  confess  also  at  the  same 
time  the  distinction  of  the  Persons  who  are  in  the  Deity  when 
we  say,  "  I  believe  in  God  the  Father."  We  explain  this  dis- 
tinction of  persons  more  explicitly  when  in  the  second  article  we 
say,  "  and  in  Jesus  Christ,  His  only  Son  our  Lord."  According 
to  this  we  declare : 

First,  that  we  believe  Christ  to  be  the  natural  Son  of  the 
Eternal  Heavenly  Father  and  the  Second  Person  of  the  God- 
head in  the  same  pre-eminent  manner  as  St.  John  gives  testi- 
mony of  Him  when  he  says  we  "  confess  that  Jesus  is  the  Son 

1  John  xv.  14. 


CHRIST   IS   OUR  LORD  65 

of  God"  (i  John  iv.  15) ;  therefore  that  Father  and  Son  are 
one  God  in  substance  and  distinct  only  in  Person. 

Secondly,  we  confess  of  this  Second  Person  that  He  is  the  only 
Son  of  the  Heavenly  Father.  We  indicate  thereby  that  God 
has  no  other  natural  Son,  who  is  begotten  of  the  Father  from 
eternity,  equal  to  Him  in  substance  and  in  nature.  For  although 
the  Heavenly  Father  as  Creator  of  all  mankind  is  at  the  same 
time  also  the  Father  of  all,  yet  we  cannot  be  called  the  natural 
sons  or  children  of  God,  but  only  adopted  sons,  because  He  has 
graciously  adopted  us  as  His  children.  For  St.  Paul  also  writes 
to  the  Romans :  "  You  have  received  the  spirit  of  adoption  of 
sons,  whereby  we  cry:  Abba  (Father)."  We  have  thereby  be- 
come children  of  God,  heirs  of  heaven,  and  co-heirs  with  Christ ; 
but  Christ  is  the  only  begotten,  the  only  natural  Son  of  the 
Heavenly  Father,  and  He  has  no  equal. 

Thirdly,  we  confess  that  this  natural  only  Son  of  God  is  called 
Jesus  Christ.  With  this  name  we  testify  that  He  is  also  our  Re- 
deemer and  Saviour.  For  the  Angel  called  Him  Jesus  before  He 
was  born  of  Mary,  because  He  was  to  save  His  people  from  their 
sins.  We  call  Him  also  Christ,  i.e.,  the  anointed  of  the  Lord, 
to  express  thereby  that  the  Son  of  God  is  at  the  same  time  man 
and  God,  consequently  the  true  Messiah,  whom  God  sent  into  the 
world  for  the  redemption  of  His  people,  whom  He  anointed  as 
High  Priest  according  to  the  order  of  Melchisedech,  and  who 
offered  Himself  as  the  sacrifice  of  expiation  for  the  whole  world. 

Fourthly,  we  confess  of  the  only  Son  of  God  that  He  is  our 
Lord  when  we  say :  "  And  in  Jesus  Christ  His  only  Son  our 
Lord."  We  express  thereby  that  Christ  has  power  and  authority 
to  control  our  whole  being,  that  He  is  Lord  over  all  we  possess, 
over  life  and  death.  This  right  was  acquired  by  Christ : 

1.  Through  the  redemption.    Christ  became  our  Lord  by  buy- 
ing us  with  the  infinite  ransom  of  His  own  most  precious  blood 
from  the  bondage  of  the  devil. 

2.  He  is  also  our  Lord  because  He  has  received  from  His 
Heavenly  Father  the  most  absolute  power  to  rule  over  all  man- 
kind and  the  choirs  of  angels,   over  heaven,  earth,  and  hell. 
Christ  Himself  told  us  this  when  He  said:  "All  power  is  given 
.to  me  in  heaven  and  in  earth"  (Matt,  xxviii.  18). 


3.  He  is  our  Lord  because  according  to  the  Godhead  He  is  one 
with  the  Father,  therefore  He  is  also  our  Creator  and  Author,  who 
has  the  right  to  control  and  command  His  creatures  as  He  wills. 

4.  He  is  in  particular  our  Lord  because  we  are  Catholic  Chris- 
tians, and  He  is  the  Head  of  the  Catholic  Church.     We  are 
united  with  Him  as  members  to  the  body  which  is  led  by  the 
head.     This  is  all  contained  in  the  words  of  the  second  article, 
and  this  we  believe  and  confess  when  we  say,  "  And  in  Jesus 
Christ  His  only  Son  our  Lord." 

But  we  have  much  to  learn  heref rom  in  order  that  our  life  may 
be  conformable  to  our  faith.  We  confess  that  Christ  is  our  law- 
ful, absolute  Lord,  to  whom  we  are  subject  in  all  things,  who 
can  condemn  us  to  eternal  perdition  in  soul  and  in  body.  No  one 
except  God  has  such  authority  upon  earth.  For  although  the 
rulers  of  this  world  punish  their  subjects,  or  may  even  kill  them, 
yet  the  soul  is  not  subject  to  their  authority.  Hence  Christ  says : 
"  Fear  ye  not  them  that  kill  the  body,  and  are  not  able  to  kill  the 
soul :  but  rather  fear  him  that  can  destroy  both  soul  and  body  in 
hell"  (Matt.  x.  28).  Oh,  how  unreasonably  you  behave  when 
you  esteem  a  man  more  than  God,  when  you  would  rather  offend 
God  than  displease  a  man!  It  is  true  you  do  not  perceive  this 
now,  for  money  is  being  pressed  into  your  hand.  You  are  invited 
to  well-spread  tables.  All  this  dazzles  you.  But  it  is  a  human 
recompense.  You  will  hold  on  to  it  until  this  earthly  existence 
ceases.  Then  another  kingdom  will  open  before  you  where  only 
one  Lord  rules,  and  distributes  everlasting  punishment  or  eternal 
recompense.  Do  not  forget  this,  dear  Christian,  so  that  you  may 
so  serve  men  as  not  to  lose  the  reward  of  the  Eternal  Lord. 

CHRIST  OUR  LORD 
BY  THE  REV.  BEDE  JARRETT,  O.P. 

I.  With  a  solemn  recitation  of  the  names  of  the  neighboring 
and  dominant  rulers,  the  opening  of  the  ministry  of  the  Baptist 
is  announced.  "  The  word  of  the  Lord "  comes  to  him  in  the 
desert ;  and  its  purport  is  to  make  him  "  prepare  the  way  of  the 
Lord."  He,  the  Baptist,  is  no  more  than  a  herald,  and  after  him 
comes  one  "preferred  before  him,"  the  Lord  of  all.  Indeed, 


CHRIST  IS  OUR  LORD  67 

there  is  no  part  of  the  New  Testament  that  so  thoroughly  exalts 
the  Saviour  of  mankind  as  the  whole  set  of  these  four  Advent 
Gospels,  wherein,  despite  his  immense  prestige  with  the  Phari- 
sees, the  Baptist  unfailingly  insists  upon  the  central  figure  of 
Christ  as  the  real  character  round  which  even  his  own  life  re- 
volves. With  all  his  success  as  a  leader,  a  success  that  Our  Lord 
Himself  made  use  of  when  He  put  to  the  Pharisees  His  un- 
answerable question,  "  The  Baptism  of  John,  was  it  from 
heaven?"  St.  John  never  ceased  to  repeat  that  his  own  position 
was  entirely  subordinate  to  that  of  Christ,  that  his  own  calling, 
his  creation  even,  was  justified  only  on  the  supposition  that  Christ 
should  come  into  His  Kingdom  and  so  give  to  the  life  of  His 
forerunner  its  coherence. 

II.  Indeed  this  is  the  very  point  that  we  have  as  Catholics 
never  to  forget,  —  the  absolute  necessity  of  belief  in  Christ  our 
Lord  as  the  real  motive  of  God's  act  in  calling  us  into  existence 
at  all.  A  Christian  begins  by  accepting  the  revealed  statement 
of  a  God,  who  is  the  Creator  and  Upholder  and  Governor  of  the 
world.  Secondly,  he  accepts  no  less  absolutely  the  fact  of  the 
existence  of  the  present  world.  He  believes  in  God;  he  knows 
that  the  world  exists.  Now  herein  precisely  lies  the  first  and 
fundamental  difficulty  against  all  religion.  God,  from  the  very 
meaning  of  the  term,  must  have  been  completely  happy  in  the 
inner  life  of  the  Blessed  Trinity,  Father  knowing  Himself  in  the 
Son,  and  from  them  both  proceeding  the  Holy  Ghost,  the  love 
personified  that  sprang  naturally  out  of  the  very  knowledge  God 
had  of  Himself.  Here  was  the  perfect,  completely  blissful  life 
of  the  Three-in-one.  From  all  eternity  (to  use  human  and  faulty 
terminology  for  things  beyond  the  narrow  boundaries  of  human 
thought),  there  had  been  this  endless  and  self-determined  life 
of  God.  Why  should  there  have  ever  come  into  it  the  idea  of 
Creation  ?  Or  more  accurately,  what  motive  could  possibly  have 
influenced  God's  action  in  calling  into  existence  outside  Himself 
inferior  beings,  limited,  capable  of  sin?  We  know  the  facts 
of  creation;  we  know  that  God  is,  —  that  we  are  sure  of,  —  but 
what  we  want  to  get  at  is  the  reason  why  He  created  at  all? 
Not  need,  for  He  was  perfectly  happy ;  not  compulsion,  for  God 
cannot  be  compelled;  not  a  power  independent  of  Himself,  for 


68       PAROCHIAL  COURSE  OF   INSTRUCTIONS 

then  He  would  cease  to  be  God  and  become  merely  a  powerful 
Spirit,  in  no  sense  divine.  The  answer  can  only  be  that  no  mo- 
tive other  than  Himself  could  have  so  urged  Him.  He  created 
us  for  Himself.  But  that  merely  restates  the  whole  question ;  it 
does  not  answer  it.  We  want  to  know  precisely  what  in  Himself 
called  for  Creation. 

III.  There  is  no  adequate  answer,  nor  can  there  be.  God  is 
infinite,  His  actions  are  infinite.  I  in  my  finiteness  can  under- 
stand neither  the  one  nor  the  other;  yet  in  the  opening  of  the 
Gospel  of  St.  John,  said  by  the  priest  at  the  ending  of  the  Mass, 
we  get  just  a  hint,  mysterious,  mystical,  that  shows  us  where  the 
solution  will  one  day  be  found :  "  All  things  were  made  by  him, 
and  without  him  was  made  nothing."  I  must  realize  that  Crea- 
tion was  made  through  the  Word,  and  that  in  consequence  He 
was  the  Lord  of  the  world,  and  that  finally  He  alone  could  re- 
deem the  world.  The  whole  of  creation  is  due  to  the  Father; 
yet  the  creation  was  effected  through  the  Word.  Hence  the 
Word,  Jesus  Christ,  the  only  begotten  of  the  Father,  becomes  as 
a  necessary  result  the  Master  of  Creation.  He  is  the  Head  of 
the  race ;  He  is  the  first-born  of  all  creatures ;  all  power  in  heaven 
and  earth  is  given  to  Him ;  all  judgment  is  of  the  Son ;  without 
His  name  we  cannot  be  saved.  The  idea  is  not  very  clearly  ex- 
pressed nor  can  be ;  but  in  some  fashion  we  do  see  that  somehow 
the  only  answer  ultimately  to  be  discovered  which  shall  explain 
to  us  the  motive  behind  the  act  of  Creation  will  be  connected  with 
the  Son  of  God  and  will  show  us  more  fully  than  we  can  here 
grasp  the  overpowering  Lordship  that  He  has  even  in  His  in- 
carnate nature  over  the  world.  It  is  the  reason  also  why  we  can 
only  reach  back  in  knowledge  to  the  Father  through  the  Son, 
since  it  is  through  the  Son  that  the  Father  created  us:  Father, 
Son,  creation;  creation,  Son,  Father.  The  Lordship,  therefore, 
of  Jesus  Christ  is  essential  and  universal,  since  it  must  touch 
creation  at  every  point.  He  is  the  Lord  of  Glory,  but  no  less 
the  Lord  of  present  life,  its  happenings,  its  privations,  its  fine 
purposes.  Through  Him,  therefore,  we  are  in  touch  with  each 
other,  and  just  as  no  man  can  come  to  the  Father  but  by  Him, 
so  equally  in  no  other  way  than  by  Him  can  we  come  to  the 
Brotherhood. 


THE  CONCEPTION  AND  NATIVITY  OF  CHRIST     69 

References 

Graham,  "  The  Royalty  of  Christ,"  in  Pulpit  Commentary,  Vol.  IV ; 
Bossaert,  "  On  Preparing  the  Way  of  the  Lord,"  in  Short  Sermons  on 
Gospel  Texts;  Lacordaire,  in  Conferences  on  Jesus  Christ. 

Catholic  Encyclopedia,  Vol.  VIII,  pp.  385  ff.;  Vol.  XV,  pp.  48  ff.; 
Summa  Theol.,  Ill,  q.  8;  Tanquerey,  De  Verbo  Incarnate,  Nos.  1194  ff. ; 
Pohle-Preuss,  Soteriology,  pp.  149  ff. ;  Vaughan,  The  Divine  Armory,  etc., 
pp.  68  ff.;  Bellord,  Meditations,  etc.,  Vol.  I,  pp.  268  ff. 


THE  FEAST  OF  CHRISTMAS 

SUBJECT 
THE  CONCEPTION  AND  NATIVITY  OF  CHRIST 

TEXT 
And  the  Word  was  made  flesh,  and  dwelt  among  us.  —  JOHN  i.  14. 

Analysis 

INTRODUCTION.  In  the  three  Masses  that  are  said  to-day  the 
Church  calls  to  our  minds  the  threefold  birth  of  our  Lord:  His 
birth  of  the  Father  before  all  ages,  His  birth  from  the  Blessed 
Virgin  Mary  twenty  centuries  ago,  and  His  birth  through  grace 
in  the  souls  of  the  just.  But  the  central  thought  of  this  day's 
feast  is  the  temporal  birth  of  our  Lord  in  the  stable  at  Bethlehem. 

I.  The  Gospel  Narratives  of  the  Conception  and  Birth  of 
Christ,    i.  The  Angel  Gabriel  announced  to  Mary  that  she  was 
the  chosen  Mother  of  God.    Mary  consented,  and  thereupon  the 
Mystery  of  the  Incarnation  was  accomplished  (Luke  i.  26-38). 
2.  Mary  and  Joseph  went  to  Bethlehem  to  be  enrolled.     There 
Christ  was  born  in  a  stable.    Angels  announced  His  birth  to  the 
Shepherds  (Luke  ii.  1-20). 

II.  "  Who  was  conceived  of  the  Holy  Ghost."    i.  The  mean- 
ing of  these  words  of  the  Creed:  Christ's  conception  was  miracu- 
lous ;  a  Divine  Person  took  human  flesh  in  a  manner  transcending 
the  order  of  nature.     2.  All  three  Persons  of  the  Most  Holy 
Trinity  were  authors  of  this  mystery,  since  all  external  works  of 


?o       PAROCHIAL  COURSE  OF   INSTRUCTIONS 

the  Godhead  are  common  to  the  three  Divine  Persons ;  but  it  is 
especially  attributed  to  the  Holy  Ghost  because  it  is  a  work  of 
love.  3.  The  body  of  our  Lord  was  formed  from  the  flesh  and 
blood  of  the  Blessed  Virgin,  who  is  therefore  truly  the  Mother 
of  God.  4.  The  soul  of  Christ  was  filled  with  all  grace  from  the 
moment  of  His  conception.  5.  The  Divinity  was  united  to 
Christ's  body  and  soul  from  the  first  instant  of  conception,  and 
hence  Christ  is  the  Son  of  God  by  nature,  and  not  by  adoption. 

III.  "Born  of  the  Virgin  Mary."  I.  The  birth  of  Christ 
was  miraculous,  since  He  was  born  of  a  virgin.  2.  The  virgin 
birth  was  foretold  in  prophecy :  "  Behold  a  virgin  shall  conceive, 
and  bear  a  son"  (Is.  vii.  14) ;  it  was  prefigured  in  many  types 
of  the  Old  Testament,  e.g.  in  the  gate  of  the  sanctuary  which 
Ezechiel  saw  closed  (Ezech.  xliv.  2)  ;  in  the  bush  which  Moses 
saw  burn  without  being  consumed  (Exod.  iii.  2),  etc.  3.  Com- 
parison between  Mary  and  Eve :  Eve  brought  malediction  on  the 
human  race,  Mary  brought  Christ  to  us;  Eve  bore  children  in 
sorrow,  Mary  brought  forth  the  Son  of  God  in  joy,  etc. 

CONCLUSION.  How  we  should  profit  by  the  birth  of  Christ: 
I.  We  should  adore  this  mystery  through  faith,  since  it  transcends 
our  understanding.  2.  We  should  meditate  on  this  feast  with 
gladness,  because  it  establishes  peace  between  God  and  man 
(Luke  ii.  14),  because  in  it  all  the  nations  of  the  earth  are 
blessed  (Gen.  xxii.  18),  because  through  it  the  goodness  of  God 
shines  forth  with  incomparable  splendor. 

Catechism  of  the  Council  of  Trent,  Part  I 

ARTICLE  III  OF  THE  CREED 

Who  was  conceived  by  the  Holy  Ghost,  born  of  the  Virgin  Mary. 
INCARNATION   OF  THE  SON  OF  GOD 

Who  was  conceived  by  the  Holy  Ghost.  From  what  has  been 
said  in  the  preceding  Article,  the  faithful  are  given  to  under- 
stand that  in  delivering  us  from  the  relentless  tyranny  of  Satan, 
God  has  conferred  a  singular  and  invaluable  blessing  on  the 


THE  CONCEPTION  AND  NATIVITY  OF  CHRIST     71 

human  race;  but  if  we  place  before  our  eyes  the  economy  of 
redemption,  in  it  the  goodness  and  beneficence  of  God  shine 
forth  with  incomparable  splendor  and  magnificence. 

The  pastor,  then,  will  enter  on  the  exposition  of  this  third 
Article  by  developing  the  grandeur  of  this  mystery,  which  the 
Sacred  Scriptures  very  frequently  propose  to  our  consideration 
as  the  principal  source  of  our  eternal  salvation.  Its  meaning  he 
will  teach  to  be,  that  we  believe  and  confess  that  the  same  Jesus 
Christ,  our  only  Lord,  the  Son  of  God,  when  He  assumed  human 
flesh  for  us  in  the  womb  of  the  Virgin,  was  not  conceived  like 
other  men,  from  the  seed  of  man,  but  in  a  manner  transcending 
the  order  of  nature,  that  is,  by  the  power  of  the  Holy  Ghost ; *  so 
that  the  same  person,  remaining  God  as  He  was  from  eternity, 
became  man,2  what  He  was  not  before.  That  such  is  the  meaning 
of  these  words  is  clear  from  the  confession  of  the  Holy  Council 
of  Constantinople,  which  says :  "  who  for  us  men,  and  for  our 
salvation,  came  down  from  heaven,  and  became  incarnate  by  the 
Holy  Ghost  of  the  Virgin  Mary,  and  WAS  MADE  MAN."  The 
same  truth  we  also  find  unfolded  by  St.  John  the  Evangelist, 
who  imbibed  from  the  bosom  of  the  Saviour  Himself  the  knowl- 
edge of  this  most  profound  mystery.  When  he  had  thus  declared 
the  nature  of  the  divine  Word :  "  In  the  beginning  was  the  Word, 
and  the  Word  was  with  God,  and  the  Word  was  God,"  he  con- 
cludes, "  And  the  Word  was  made  flesh,  and  dwelt  among  us." 3 

Thus,  "  the  Word,"  which  is  a  person  of  the  divine  nature,  as- 
sumed human  nature  in  such  a  manner  that  the  person  of  both 
natures  is  one  and  the  same :  and  hence  this  admirable  union  pre- 
served the  actions  and  properties  of  both  natures ;  and,  as  we 
read  in  St.  Leo,  that  great  pontiff,  "  the  lowliness  of  the  inferior 
was  not  consumed  in  the  glory  of  the  superior,  nor  did  the  as- 
sumption of  the  inferior  diminish  the  glory  of  the  superior."  4 

THE  WORK  NOT  OF  ONE,  BUT  OF  THE  THREE  PERSONS  OF 
THE  TRINITY 

As  an  explanation  of  the  words  in  which  this  Article  is  ex- 
pressed is  not  to  be  omitted,  the  pastor  will  teach  that  when 
we  say  that  the  Son  of  God  was  conceived  by  the  power  of  the 

1  Matt.  i.  20.        *  John  i.  14.        *  John  i.  i,  14.       *  Serm.  i.  de  Nat. 


72       PAROCHIAL  COURSE  OF  INSTRUCTIONS 

Holy  Ghost,  we  do  not  mean  that  this  Person  alone  of  the  Holy 
Trinity  accomplished  the  mystery  of  the  incarnation.  Although 
the  Son  alone  assumed  human  nature,  yet  all  the  Persons  of  the 
Trinity,  the  Father,  the  Son,  and  the  Holy  Ghost,  were  authors 
of  this  mystery.  It  is  a  principle  of  Christian  faith  that  what- 
ever God  does  extrinsically  is  common  to  the  three  Persons,  and 
that  one  neither  does  more  than  nor  acts  without  another.  But 
that  one  emanates  from  another  cannot  be  common  to  all,  for 
the  Son  is  begotten  of  the  Father  only,  the  Holy  Ghost  proceeds 
from  the  Father  and  the  Son ;  but  whatever  proceeds  from  them 
extrinsically  is  the  work  of  the  three  Persons  without  difference 
of  any  sort,  and  of  this  latter  description  is  the  incarnation  of  the 
Son  of  God. 

WHY  SPECIALLY  ATTRIBUTED  TO  THE  HOLY  GHOST 

Of  those  things,  however,  that  are  common  to  all,  the  Sacred 
Scriptures  often  attribute  some  to  one  person,  some  to  another. 
Thus,  to  the  Father  they  attribute  power  over  all  things;  to 
the  Son,  wisdom;  to  the  Holy  Ghost,  lov£;  and  hence,  as  the 
mystery  of  the  Incarnation  manifests  the  singular  and  boundless 
love  of  God  towards  us,  it  is  therefore  in  some  sort  peculiarly 
attributed  to  the  Holy  Ghost. 

IN   WHAT  NATURAL  AND  IN   WHAT  SUPERNATURAL 

In  this  mystery  we  perceive  that  some  things  were  done  which 
transcend  the  order  of  nature,  some  by  the  power  of  nature. 
Thus,  in  believing  that  the  body  of  Christ  was  formed  from  the 
most  pure  blood  of  his  Virgin  Mother  we  acknowledge  the  op- 
eration of  human  nature,  this  being  a  law  common  to  the  forma- 
tion of  all  human  bodies.  But  what  surpasses  the  order  of 
nature  and  human  comprehension  is,  that  as  soon  as  the  Blessed 
Virgin  assented  to  the  announcement  of  the  angel  in  these  words, 
"  Behold  the  handmaid  of  the  Lord ;  be  it  done  to  me  according 
to  thy  word," 1  the  most  sacred  body  of  Christ  was  immediately 
formed,  and  to  it  was  united  a  rational  soul ;  and  thus  in  the 
same  instant  of  time  He  was  perfect  God  and  perfect  man.  That 
this  was  the  astonishing  and  admirable  work  of  the  Holy  Ghost 

*  Luke  i.  38. 


THE  CONCEPTION  AND   NATIVITY   OF  CHRIST     73 

cannot  be  doubted;  for  according  to  the  order  of  nature  the 
rational  soul  is  united  to  the  body  only  after  a  certain  time. 

THE  DIVINITY   UNITED  TO  THE  HUMANITY  OF   CHRIST 

Again  (and  this  should  overwhelm  us  with  astonishment), 
as  soon  as  the  soul  of  Christ  was  united  to  His  body,  the  Divin- 
ity became  united  to  both ;  and  thus  at  the  same  time  His  body 
was  formed  and  animated,  and  the  Divinity  united  to  body  and 
soul. 

THE  VIRGIN  TRULY  MOTHER  OF  GOD  AND  MAN 

Hence,  at  the  same  instant  He  was  perfect  God  and  perfect 
man,  and  the  most  Holy  Virgin,  having  at  the  same  moment 
conceived  God  and  man,  is  truly  and  properly  called  Mother  of 
God  and  man.  This  the  Angel  signified  to  her  when  he  said: 
"  Behold  thou  shalt  conceive  in  thy  womb,  and  shalt  bring  forth 
a  son;  and  thou  shalt  call  his  name  Jesus.  He  shall  be  great, 
and  shall  be  called  the  Son  of  the  Most  High."  *  The  event  veri- 
fied the  prophecy  of  Isaias :  "  Behold  a  Virgin  shall  conceive, 
and  bear  a  son."2  Elizabeth  also,  when,  filled  with  the  Holy 
Ghost,  she  understood  the  conception  of  the  Son  of  God,  declared 
the  same  truth  in  these  words :  "  Whence  is  this  to  me,  that  the 
mother  of  my  Lord  should  come  to  me  ?  "  3 

THE  SOUL  OF  CHRIST  REPLENISHED  FROM   HIS  CONCEPTION 
WITH  ALL  GRACE 

But  as  the  body  of  Christ  was  formed  of  the  pure  blood  of  the 
immaculate  Virgin  without  the  aid  of  man,  as  we  have  already 
said,  and  by  the  sole  operation  of  the  Holy  Ghost,  so  also,  at  the 
moment  of  His  conception,  His  soul  was  replenished  with  an 
overflowing  fulness  of  the  Spirit  of  God,  and  a  superabundance 
of  all  graces;  for  God  gave  not  to  Him,  as  to  others  adorned 
with  graces  and  holiness,  His  Spirit  by  measure,  as  St.  John 
testifies,4  but  poured  into  His  soul  the  plenitude  of  all  graces 
so  abundantly  that  "of  his  fulness  we -all  have  received."0 

»  Luke  i.  31,  32.  »  Is.  vii.  14.  •  Luke  i.  43. 

4  John  iii.  34.  •  John  i.  16. 


74       PAROCHIAL  COURSE  OF   INSTRUCTIONS 

CHRIST  THE  SON  OF  GOD  BY  NATURE,  NOT  BY  ADOPTION 

Although  possessing  that  Spirit  by  which  holy  men  attain  the 
adoption  of  sons  of  God,  He  cannot,  however,  be  called  the 
adopted  Son  of  God;  for  being  the  Son  of  God  by  nature, 
the  grace,  or  name  of  adoption,  can  on  no  account  be  deemed 
applicable  to  Him. 

HOW  WE  ARE  TO  REAP  FRUIT  UNTO  SALVATION  FROM  THE 
BELIEF  OF  THIS  ARTICLE 

These  heads  comprise  the  substance  of  what  appeared  to  us 
to  demand  explanation  regarding  the  admirable  mystery  of  the 
conception.  To  reap  from  them  abundant  fruit  for  salvation 
the  faithful  should  particularly  recall,  and  frequently  reflect, 
that  it  is  God  who  assumed  human  flesh,  but  that  the  manner 
of  its  assumption  transcends  the  limits  of  our  comprehension, 
not  to  say  of  our  powers  of  expression;  and  finally,  that  He 
vouchsafed  to  become  man  in  order  that  we  mortals  may  be 
regenerated  children  of  God.  When  to  these  subjects  they  shall 
have  given  mature  consideration,  let  them,  in  the  humility  of 
faith,  believe  and  adore  all  the  mysteries  contained  in  this  Article, 
and  not  indulge  a  curious  inquisitiveness  by  investigating  and 
scrutinizing  them  —  an  attempt  scarcely  ever  unattended  with 
danger. 

CHRIST  BORN  OF  A  VIRGIN 

Born  of  the  Virgin  Mary.  These  words  comprise  another  part 
of  this  Article  of  the  Creed,  in  the  exposition  of  which  the  pastor 
should  exercise  considerable  diligence;  because  the  faithful 
are  bound  to  believe  that  Christ  our  Lord  was  not  only  conceived 
by  the  power  of  the  Holy  Ghost,  but  was  also  "born  of  the 
Virgin  Mary."  The  words  of  the  Angel  who  first  announced 
the  happy  tidings  to  the  world  declare  with  what  transports  of 
joy  and  emotions  of  delight  the  belief  of  this  mystery  should  be 
meditated  by  us.  "  Behold,"  says  he,  "  I  bring  you  good  tidings 
of  great  joy,  that  shall  be  to  all  the  people."  l  The  song  chanted 
by  the  heavenly  host  clearly  conveys  the  same  sentiments. 
"  Glory,"  say  they,  "  to  God  in  the  highest ;  and  on  earth  peace 

1  Luke  ii.  10. 


THE  CONCEPTION  AND  NATIVITY  OF  CHRIST     75 

to  men  of  good  will."  *  Then  began  the  fulfilment  of  the  splen- 
did promise  made  by  Almighty  God  to  Abraham,  —  that  in  his 
seed  all  the  nations  of  the  earth  should  be  blessed;2  for  Mary, 
whom  we  truly  proclaim  and  venerate  as  Mother  of  God,  be- 
cause she  brought  forth  Him  who  is  at  once  God  and  man,  was 
descended  from  King  David.3  But  as  the  conception  itself  tran- 
scends the  order  of  nature,  so  also  the  birth  of  the  man-God  pre- 
sents to  our  contemplation  nothing  but  what  is  divine. 

THE   MANNER   OF    HIS   BIRTH 

Besides  —  a  circumstance  wonderful  beyond  expression  or  con- 
ception—  He  is  born  of  His  Mother  without  any  diminution  of 
her  maternal  virginity;  and  as  He  afterwards  went  forth  from 
the  sepulchre  while  it  was  closed  and  sealed,  and  entered  the 
room  in  which  His  disciples  were  assembled,  the  doors  being 
shut,4  or  (not  to  depart  from  natural  events  which  we  witness 
every  day)  as  the  rays  of  the  sun  penetrate  without  breaking  or 
injuring  in  the  least  the  substance  of  glass,  so  after  a  like  but 
more  incomprehensible  manner  did  Jesus  Christ  come  forth  from 
His  mother's  womb  without  injury  to  her  maternal  virginity, 
which,  being  immaculate  and  perpetual,  forms  the  just  theme  of 
our  eulogy.  This  was  the  work  of  the  Holy  Ghost,  who  at  the 
conception  and  birth  of  the  Son  so  favored  the  Virgin  Mother 
as  to  impart  to  her  fecundity  and  yet  preserve  inviolate  her  per- 
petual virginity. 

CHRIST  COMPARED  TO  ADAM,   MARY  TO  EVE 

The  Apostle  sometimes  calls  Jesus  Christ  the  second  Adam, 
and  institutes  a  comparison  between  Him  and  the  first  Adam ; 
for  as  in  the  first  all  men  die,  so  in  the  second  all  are  made  alive : 5 
and  as  in  the  natural  order  Adam  was  the  father  of  the  human 
race,  so  in  the  supernatural  order  Christ  is  the  author  of  grace 
and  of  glory.  The  Virgin  Mother  we  may  also  compare  to  Eve, 
making  the  second  Eve,  that  is  Mary,  correspond  to  the  first,  as 
we  have  already  shown  that  the  second  Adam,  that  is  Christ, 
corresponds  to  the  first  Adam.  By  believing  the  serpent,  Eve 

1  Luke  ii.  14.  »  Gen.  xxii.  18.  *  Matt.  i.  I,  6. 

4  John  xx.  19.  *  I  Cor.  xv.  21,  22. 


76       PAROCHIAL  COURSE  OF  INSTRUCTIONS 

brought  malediction  and  death  on  mankind;1  and  Mary,  by  be- 
lieving the  Angel,  became  the  instrument  of  the  divine  goodness 
in  bringing  life  and  benediction  to  the  human  race.2  From  Eve 
we  are  born  children  of  wrath ;  from  Mary  we  have  received 
Jesus  Christ,  and  through  Him  are  regenerated  children  of  grace. 
To  Eve  it  was  said :  "  In  sorrow  shalt  thou  bring  forth  children."  3 
Mary  was  exempt  from  this  law,  for  preserving  her  virginal 
integrity  inviolate  she  brought  forth  Jesus  the  Son  of  God  with- 
out experiencing,  as  we  have  already  said,  any  sense  of  pain. 

TYPES  AND  FIGURES  OF  HIS  CONCEPTION  AND  NATIVITY 

The  mysteries  of  this  admirable  conception  and  nativity  being, 
therefore,  so  great  and  so  numerous,  it  accorded  with  the  views 
of  Divine  Providence  to  signify  them  by  many  types  and  prophe- 
sies. Hence  the  holy  Fathers  understood  many  things  which 
we  meet  in  the  Sacred  Scriptures  to  relate  to  them,  particularly 
that  gate  of  the  Sanctuary  which  Ezechiel  saw  closed;4  the 
stone  cut  out  of  the  mountain  without  hands,  which  became  a 
great  mountain  and  filled  the  universe ; 5  the  rod  of  Aaron,  which 
alone  budded  of  all  the  rods  of  the  princes  of  Israel ; 6  and  the 
bush  which  Moses  saw  burn  without  being  consumed.7  The  holy 
Evangelist  describes  in  detail  the  history  of  the  birth  of  Christ ; 8 
but,  as  the  pastor  can  easily  recur  to  the  Sacred  Volume,  it  is 
unnecessary  for  us  to  say  more  on  the  subject. 

Sermons 

THE  INCARNATION 
BY  THE  REV.  THOMAS  F.  BURKE,  C.S.P. 

I.  The  corner-stone  of  the  whole  structure  of  Christianity,  my 
dear  brethren,  is  the  fact  of  the  divinity  of  its  Founder.  Upon 
that  fact  is  based  the  authoritative  character  of  all  Christian 
teachings;  and  whatever  we  accept  as  essential  to  the  gaining 
of  eternal  life  is  considered  essential  for  the  very  reason  that  it 
was  proclaimed  by  a  Divine  Voice.  Useful  and  beautiful  though 

1  Eccl.  xxv.  33.  *  Eph.  i.  3.  *  Gen.  iii.  16. 

*  Ezech.  xliv.  2.  *  Dan.  ii.  35.  •  Num.  xvii.  8. 

7  Exod.  iii.  2.  *  Luke  ii. 


THE  CONCEPTION  AND   NATIVITY  OF  CHRIST     77 

other  doctrines  may  be  in  themselves,  their  value  rests  upon  the 
truth  of  this  primary  one,  the  divinity  of  the  Saviour.  As  in  the 
solar  system  all  things  are  centred  in  the  sun,  dependent  upon 
it  for  their  very  existence,  and  as  all  things  would  fail  with  the 
going  out  of  its  light  and  the  ceasing  of  its  heat,  so  all  the  dogmas 
of  our  faith  are  centred  in  Christ's  divinity,  and  were  that  great 
fact  removed  they  would  be  worthless ;  in  fact  they  would  cease 
to  exist. 

The  word  which  has  been  chosen  to  denote  the  accomplishment 
of  this  great  mystery  of  God's  coming  upon  earth  is  "  Incar- 
nation." In  a  sense  we  may  consider  the  manner  of  its  accom- 
plishment apart  from  the  fact,  though  necessarily  in  such  a 
consideration  the  fact  itself  is  supposed.  Thus,  in  the  natural 
world,  for  example,  our  thought  may  be  concerned  with  the  fact 
of  electricity  or  with  the  manner  of  its  generation ;  or,  again,  we 
may  dwell  upon  the  fact  of  a  falling  body,  or  upon  the  reason 
for  this  phenomenon.  Thus,  too,  to  take  another  Catholic  doc- 
trine, we  draw  a  distinction  between  the  fact  of  Christ's  real 
presence  in  the  Blessed  Sacrament  and  the  process  by  which  it 
is  brought  about,  namely,  transubstantiation.  In  such  a  way  we 
may,  too,  distinguish  between  the  divinity  of  Jesus  Christ  and 
the  manner  in  which  that  fact  is  brought  about,  namely,  In- 
carnation. 

On  the  other  hand,  however,  it  must  be  clear  that  whatever 
goes  to  establish  the  Incarnation  is  likewise  a  proof  of  Christ's 
divinity,  for  the  former  includes  the  latter,  just  as  whatever 
proves  transubstantiation  is  a  valid  argument  for  the  real 
objective  presence  of  Christ  in  the  Sacrament  of  the  Holy 
Eucharist. 

With  this  preliminary,  then,  it  is  well  for  us,  in  a  day  when, 
among  many,  if  the  Incarnation  is  not  entirely  denied  it  is  at 
least  but  vaguely  understood,  to  recall  the  Christian  doctrine 
upon  this  subject,  to  see  at  least  some  of  the  reasons  for  its  ac- 
ceptance and  to  understand  something  of  the  wonderful  bearing 
it  has  upon  our  lives.  •• 

II.  When  the  name  of  Jesus  Christ  is  mentioned  there  natu- 
rally rises  before  us  the  vision  of  a  man  who  trod  this  earth 
centuries  ago  in  living  flesh  and  blood;  there  comes  the  figure 


78       PAROCHIAL   COURSE   OF   INSTRUCTIONS 

of  one  who  drew  men  to  Himself,  who  won  men  by  the  gentle- 
ness of  His  manner,  by  the  kindness  of  His  words,  by  His  teach- 
ing of  the  future  life ;  of  one  who,  more  than  all  other  teachers 
and  prophets  combined,  exercised  an  influence  for  good  upon 
humanity;  of  one  who  in  His  life  and  conduct  brought  again  to 
light  the  truth  and  power  that  were  lying  dormant  or  corrupted 
in  the  intellect  and  the  heart  and  the  will  of  man.  All  admit 
that  Christ  was  a  human  being.  Born  of  woman,  He  grew  from 
childhood  to  youth  and  manhood.  He  lived,  He  suffered,  He 
died  as  man.  But  the  ages  in  which  Christ  has  been  preached 
and  the  multitudes  to  whom  Christ  has  been  made  known  unite 
in  proclaiming  Him  to  be  more  than  man  —  even  to  be  God  Him- 
self. Voices  of  opposition  indeed  have  been  heard  in  the  land, 
but  the  great  multitude  of  Christian  peoples  are  united  in  ac- 
cepting Christ  as  the  Incarnate  Son  of  God. 

What  does  that  belief  mean  ?  Literally,  "  incarnation  "  means 
the  taking  on  of  flesh.  Applied  to  the  Son  of  God,  it  is  that 
act  by  which  the  Second  Person  of  the  Blessed  Trinity  came 
upon  earth  and  took  to  Himself  a  human  nature  such  as  that 
which  we  possess.  This  does  not  mean  that  human  nature  be- 
came divine  nature,  for  this  would  be  a  contradiction  in  terms. 
It  means  that  the  Divine  Person,  in  whom  the  divine  nature  is 
complete,  united  to  the  divine  nature  in  that  one  person  the 
nature  of  man,  so  that  we  have  the  mystery  of  the  two  natures, 
that  of  God  and  that  of  man,  existing  in  the  one  Person  who 
is  divine. 

Nature  and  person  —  let  us  see  if  we  can  grasp  a  little  of  the 
meaning  of  these  words.  As  I  look  about  me  in  this  church 
to-day  I  see  a  number  of  human  beings.  All  of  you  have  some- 
thing in  common,  something  that  is  a  distinguishing  mark,  that 
separates  you  from  all  other  creatures,  from  the  angels  in  heaven 
and  from  other  species  or  kinds  of  beings  upon  earth;  a  some- 
thing that  makes  you  to  be  what  you  are,  namely,  human  beings. 
This  something  we  call  "human  nature." 

I  can  see  further  that  this  human  nature  is  complete  in  each 
individual.  Thus  you  do  not  attribute  your  actions  to  another, 
or  to  the  race  in  general,  but  you  attribute  them  to  yourself. 
You  say  of  these  acts,  whether  you  performed  them  to-day  or 


THE  CONCEPTION  AND  NATIVITY  OF  CHRIST     79 

ten  or  twenty  or  more  years  ago,  "  I  did  them."  You  feel  and 
realize  that  they  belong  to  you  individually.  Now  this  condition 
in  which  a  being  is  responsible  for  his  acts,  whether  they  be 
moral  or  physical  or  intellectual,  is  called  "  personality."  In  the 
human  being,  nature  and  personality  are  one. 

Again,  if  I  consider  this  human  nature,  I  find  that  it  is  two- 
fold: it  is  partly  spiritual  and  partly  material;  it  is  composed 
of  body  and  soul.  All  actions,  however,  whether  they  spring 
principally  from  the  soul  or  from  the  body,  are  attributed  neither 
to  the  one  nor  to  the  other  alone,  but  to  both  combined,  forming 
the  one  responsible  person.  Thus,  though  it  is  the  body  that 
eats,  you  say,  "  I  eat."  Thus,  though  it  is  the  soul  that  thinks, 
you  say,  "  I  think."  Now  this  union  of  soul  and  body  in  man 
has  been  used  as  an  illustration  —  for  there  is  a  likeness  —  of 
the  union  of  man  and  God  in  Jesus  Christ.  The  Athanasian 
Creed  puts  it  thus:  "As  the  rational  soul  and  the  flesh  is  one 
man,  so  God  and  man  is  one  Christ."  In  the  incarnate  Christ 
there  exist  two  natures,  that  of  God  and  that  of  man,  united  in 
One  Person,  and  since  that  Person  is  divine,  all  His  actions  are 
of  a  divine  character.  This  Person  was  always  God,  existing 
throughout  eternity,  the  Second  Person  of  the  Blessed  Trinity. 
In  time  He  became  man  for  the  glory  of  God  and  the  redemp- 
tion of  mankind. 

Summing  up  this,  the  Catholic  doctrine  of  the  Incarnation,  it 
can  be  seen  that  there  are  contained  in  it  substantially  four  dis- 
tinct ideas.  First,  Jesus  Christ  is  very  God,  equal  to  God  the 
Father  and  God  the  Holy  Ghost,  possessed  of  all  the  divine  at- 
tributes, power,  and  majesty.  Secondly,  Jesus  Christ  is  man, 
having  a  body  and  soul  like  ours,  endowed  with  all  human  facul- 
ties. Thirdly,  while  Jesus  Christ  is  both  God  and  man,  God 
from  eternity,  made  man  in  time,  yet  He  is  but  one  Person,  one 
individual  Being,  and  that  Person  is  divine.  Fourthly,  the  man- 
hood possessed  by  Christ,  though  it  is  really  assumed  into  the 
Divine  Person,  still  remains  entirely  human,  so  that  in  respect 
of  His  manhood  Christ  is  of  one  substance  with  us.  Words 
could  not  more  clearly  state  this  doctrine  than  the  definition  used 
in  the  Athanasian  Creed :  "  The  right  faith  is  that  we  believe 
and  confess  that  Our  Lord  Jesus  Christ,  Son  of  God,  is  both 


80       PAROCHIAL  COURSE  OF   INSTRUCTIONS 

God  and  man.  He  is  God  from  the  substance  of  the  Father, 
begotten  before  all  ages ;  and  man  from  the  substance  of  His 
mother,  born  in  time;  perfect  God,  perfect  man,  subsisting  of  a 
rational  soul  and  human  flesh;  equal  to  the  Father  according 
to  His  Godhead;  less  than  the  Father  according  to  His  man- 
hood; who  though  He  be  both  God  and  man,  nevertheless  is  not 
two  but  the  one  Christ;  one,  not  by  the  conversion  of  the  God- 
head into  flesh  but  by  the  taking  of  manhood  unto  God;  one 
altogether,  not  by  the  confusion  of  substance,  but  by  unity  of 
person.  For  as  the  rational  soul  and  the  flesh  is  one  man,  so 
God  and  man  is  one  Christ." 

Such  the  doctrine  of  the  Incarnation  which  the  Catholic  Church 
has  steadfastly  proclaimed  and  unflinchingly  defended.  Its  very 
existence  through  the  many  centuries  of  human  change  and 
against  numerous  attacks  stamps  it  with  the  seal  of  truth.  For 
it  is  as  much  beyond  man's  invention  as  the  sun  is  beyond  the 
eagle  that  soars  into  its  light.  That  He  who  is  God,  who 
"  thought  it  not  robbery  to  be  equal  with  God,"  should  "  empty 
himself,  taking  the  form  of  a  servant,  being  made  in  the  likeness 
of  men,"  could  have  been  conceived  only  in  the  Divine  Mind,  as 
it  could  have  been  accomplished  only  by  the  Divine  Will.  To 
my  mind,  one  of  the  greatest  proofs  of  its  truth  is  to  be  found 
in  the  benefit  that  has  accrued  to  mankind  from  its  acceptance 
during  the  past  nineteen  centuries.  We  who  live  with  centuries 
of  Christian  civilization  behind  us  can  scarcely  appreciate  at 
first  glance  the  change  that  has  been  wrought  in  the  world. 
Could  we,  however,  but  conjure  up  the  vision  of  past  paganism 
with  its  terrible  immorality  and  degradation,  so  low  that  we 
wonder  that  man  even  without  grace  could  descend  to  it,  and 
contrast  this  state  of  things  with  the  civilization  of  to-day,  even 
with  its  spots  of  leprosy,  we  would  realize  that  only  a  fact  which 
is  divine  could  have  brought  about  the  change.  Whether  men 
acknowledge  it  or  not,  the  nobler  realities  of  our  present  civiliza- 
tion, the  higher  moral  standards  by  which  men  are  judged  to-day, 
testify  to  the  coming  of  the  Son  of  God  upon  the  earth  as  man. 

III.  The  fact  of  the  Incarnation  is  borne  witness  to  in  the 
Sacred  Scriptures.  Because  at  various  times  in  the  history  of 
Christianity  opponents  have  attacked  this  doctrine  in  one  point 


or  another,  the  Church  has  defined  and  declared  exactly  its 
meaning;  but  all  of  her  decisions  have  been  based  upon  the 
teaching  of  the  Apostles.  In  all  her  declarations  she  has  ever 
preserved  that  which  shows  the  great  beauty  and  glory  of  the 
mystery,  namely,  the  perfect  union  of  God  and  man. 

If  with  Arius  of  old  some  deny  that  Christ  was  truly  God, 
assigning  to  Him  the  place  as  it  were  of  a  demigod,  making  of 
Him  the  most  perfect  of  all  creatures,  but  still  allowing  Him 
to  be  only  a  creature,  the  Church  summons  the  witnesses  of  apos- 
tolic days  to  proclaim  the  truth.  She  calls  upon  the  greatest 
defender  of  Christ's  divinity,  St.  John,  and  he  bears  testimony, 
for  he  says  that  the  Word,  who  is  Jesus  Christ,  "  was  with  God, 
and  the  Word  was  God."  In  his  Apocalypse,  that  revelation 
vouchsafed  especially  to  him,  he  pictures  Christ  as  the  Lamb 
receiving  the  worship  that  is  given  to  God :  "  To  him  that  sitteth 
on  the  throne,  and  to  the  Lamb,  benediction,  and  honor,  and 
glory,  and  power,  for  ever  and  ever"  (Apoc.  v.  13). 

She  appeals  to  St.  Paul,  who  staked  all  upon  his  belief  in 
Christ's  divinity,  and  he  gives  testimony  of  his  faith  in  the 
Godhead  of  Christ  when  he  states  that  He  who  is  the  Redeemer 
is  He  "who  is  over  all  things,  God  blessed  for  ever"  (Rom. 
ix.  5 ) ,  and  when  he  proclaims  that  Jesus  Christ  "  thought  it  not 
robbery  to  be  equal  with  God"  (Phil.  ii.  6). 

She  calls  upon  the  apostolic  writers  in  general,  and  to  those 
who  read  the  New  Testament  with  open  eyes  and  unprejudiced 
mind ;  it  is  evident  that  these  pioneers  of  Christianity  are  agreed 
in  identifying  Christ  with  the  Lord  of  all  things,  with  the  Jeho- 
vah of  the  Old  Testament. 

Or  if  some,  admitting  that  Christ  is  God,  on  the  other  hand 
deny  to  Him  true  human  nature  either  in  its  entirety  or  in  part, 
the  Church  is  just  as  jealous  in  guarding  this  side  of  the  truth, 
again  appealing  to  the  teaching  of  Christ's  chosen  messengers. 
Thus,  when  she  condemned  the  teaching  that  declared  there  was 
in  Christ  no  human  soul  such  as  that  which  exists  in  man,  when 
she  declared  false  the  assertion  that  the  human  nature  was  lost 
and  swallowed  up  in  the  divine,  and  when  again  she  inveighed 
against  the  opinion  of  the  Monothelites,  who  would  curtail  the 
human  faculties  of  Christ,  she  invented  no  new  doctrine  but 


82       PAROCHIAL   COURSE  OF  INSTRUCTIONS 

simply  reiterated  the  first  teaching  of  Christianity.  She  cites  the 
evangelists,  who  continually  insist  upon  the  humanity  of  Christ 
in  the  complete  sense  of  that  word;  who  depict  the  Saviour  as 
a  man  who  knew  with  a  human  mind,  who  obeyed  and  served 
with  a  human  will,  who  prayed  with  a  human  soul.  She  cites 
St.  John,  who  without  equivocation  or  reserve  says  that  "the 
Word  was  made  flesh";  who  asserts  that  Jesus  Christ  "is  come 
in  the  flesh"  (2  John  7).  She  cites  St.  Paul,  who  says  that  the 
Son  of  God  "  emptied  himself,  taking  the  form  of  a  servant " 
(Phil.  ii.  7).  Or  again,  she  cites  St.  Peter,  who  speaks  of 
Christ's  human  spirit  side  by  side  with  His  human  body  (i  Pet. 
iii.  18).  Indeed,  in  all  the  New  Testament  there  is  nothing 
clearer  than  Christ's  true  and  complete  humanity,  and  as  a  matter 
of  fact,  however  many  have  assailed  the  divinity  of  the  Saviour, 
few,  especially  in  later  days,  have  questioned  His  humanity. 

The  whole  life  of  Jesus  Christ,  from  Bethlehem  to  Calvary, 
is  replete  with  proofs  that  show  forth  the  double,  yet  single, 
truth  of  the  Godhead  and  manhood  united  in  one  person.  Enter 
the  stable  at  Bethlehem  and  you  behold,  lying  upon  the  straw, 
an  infant,  born  of  woman,  a  man  like  unto  all  men ;  but  you  be- 
hold also  a  God  whose  coming  the  angels  announce  and  who 
receives  the  adoration  of  the  shepherds  and  the  kings  of  the 
East.  Gather  with  those  who  witness  the  baptism  of  the  Saviour 
in  the  Jordan,  and  you  behold  a  man,  one  who  has  taken  to 
Himself  the  likeness  of  sin ;  but  you  behold  also  a  God  for  whom 
the  heavens  are  opened,  upon  whom  the  Holy  Spirit  descends, 
and  of  whom  the  Father  says,  "  This  is  my  beloved  son,  in  whom 
I  am  well  pleased."  Go  with  Him  out  into  the  desert,  and  you 
will  witness  a  man  who  hungers  and  thirsts;  but  you  will  wit- 
ness also  a  God  who  is  ministered  unto  by  angels.  Journey  with 
Him  throughout  Judea  and  you  will  see  a  man  who  lives  as  other 
men,  who,  in  fact,  lives  a  life  of  poverty,  who  grows  weary  under 
his  burdens,  who  is  despised,  hated,  and  pursued  by  some,  even 
unto  death;  but  you  will  see  also  a  God  who  cures  the  sick,  and 
of  His  own  power  raises  the  dead  to  life.  In  the  garden  of 
Gethsemane  you  behold  the  man  stricken  to  earth  in  an  agony 
of  blood,  saddened,  sorrowful  even  unto  death ;  but  you  also 
behold  the  God  whose  voice  alone  strikes  back  His  captors  and 


THE  CONCEPTION  AND  NATIVITY  OF  CHRIST     83 

whose  word  cures  the  wounded  soldier.  Upon  the  cross  you 
behold  the  man,  who  is  terribly  tortured,  who  suffers  the  woeful 
agony  of  thirst,  who  is  deserted  and  left  desolate ;  but  you  also 
behold  the  God,  with  whose  suffering  nature  itself  sympathizes, 
and  who,  on  the  third  day,  is  to  rise  from  the  dead,  giving  thus 
the  greatest  proof  of  His  divinity. 

To  us  this  mystery  has  a  wonderful  meaning.  That  God 
should  redeem  man  at  all,  that  He  should  make  atonement  for 
the  sins  of  mankind,  is  an  evidence  of  infinite  mercy.  But  that 
God  should  have  chosen  this  special  way,  the  Incarnation  of 
His  Divine  Son,  is  an  evidence  of  His  stupendous  love  for  the 
creature  of  His  hand.  It  is  the  answer  of  heaven  to  the  crav- 
ings, the  longings  of  man,  an  answer  to  be  conceived  only  in  the 
Divine  Mind.  Religion,  in  its  very  essence,  implies  a  loving 
creature  and  a  loving  God;  and  the  history  of  man's  spiritual 
life  has  been  a  series  of  cravings  and  a  series  of  answers. 

In  the  offerings  of  Cain,  when  he  placed  before  the  Lord  the 
fruits  of  the  field,  or  of  Abel,  when  he  presented  the  firstlings  of 
his  flock;  in  the  ritual  observances  of  the  chosen  people,  in  the 
blood  of  sacrifice,  in  the  victim  of  the  holocaust;  in  the  glories 
of  the  temple  of  Solomon ;  in  the  lowly  catacombs  of  Christian- 
ity's dawn,  in  the  medieval  miracles  of  stone;  in  the  rude  wor- 
ship of  the  uncouth  barbarian  and  the  humble  offering  of  the 
untutored  savage;  in  the  monumental  tributes  erected  by  Greece 
and  Rome  to  their  pagan  deities;  in  Egypt's  enduring  walls  of 
Thebes  and  Karnak,  —  in  all  these  we  detect  the  great  desire  of 
man  and  look  upon  the  silent  witnesses  to  the  everlasting  craving 
of  man's  heart  for  God. 

And  God  has  come  to  man  in  many  and  in  various  ways ;  not 
only  in  the  ordinary  and  usual  visitations  of  His  grace  to  indi- 
vidual souls,  in  the  inspirations  and  spiritual  evidences  of  His 
presence,  but  also  in  extraordinary  and,  we  might  say,  physical 
manifestations.  Read  in  the  word  of  God  of  the  many  such 
favors  granted  to  man,  and  we  must  exclaim,  "  Truly,  God  is 
Love."  Behold  how  in  some  palpable  and  real  way,  though  it 
is  not  given  us  to  understand,  God  walked  in  the  garden  of  His 
created  paradise  and  spoke  with  man.  Again,  learn  of  the  great 
vision  of  God  with  which  Jacob  was  favored  at  Bethel,  and  how 


84       PAROCHIAL   COURSE   OF   INSTRUCTIONS 

the  heavens  were  opened  to  Abraham  and  Moses  in  the  appari- 
tions of  God  that  were  accorded  them,  and  we  must  say,  "  God 
is  Love."  Or  yet  again,  learn  how  in  the  desert  journey  ings 
of  the  Israelites  God  was  present  always  in  a  visible  manner,  by 
day  in  the  form  of  a  cloud  and  in  a  pillar  of  fire  by  night ;  learn 
how  when  Solomon's  temple,  in  all  its  beauty,  was  dedicated  to 
God's  honor,  the  glory  of  the  Lord,  the  visible  symbol  of  His 
abiding  presence,  filled  all  the  sanctuary,  and  we  must  say,  "  God 
is  Love." 

All  these,  however,  grand  and  sublime  though  they  be,  fade 
away  before  the  light  and  splendor  of  His  latest  coming:  all 
these  evidences  of  God's  love  and  desire  for  man  are  obscured 
by  the  glory  of  that  mighty  love  that  shines  forth  in  the  Incar- 
nation. Prostrate  before  the  God  made  man,  with  a  knowledge 
that  was  not  accorded  of  old,  with  a  devotion  to  which  even  the 
patriarchs  and  prophets  were  strangers,  with  a  sympathy  that 
strikes  a  note  of  sweetest  friendship,  with  an  affection  that 
transcends  all  other  tributes  of  man,  we  can  now  exclaim  with 
the  highest  and  sublimest  meaning :  "  God  is  Love." 

However  little  we  may  understand  of  the  deep  mystery  of  the 
Incarnation,  this  at  least  we  can  grasp,  that  it  is  an  expression 
of  God's  desire  to  be  with  man  and  the  recognition  of  man's 
desire  to  be  with  God.  God  so  loved  the  world  as  to  send  His 
only  begotton  Son.  He  came  not  to  judge  the  world,  but  that 
the  world  may  be  saved  by  Him.  He  came  that  all  may  have 
life,  and  have  it  more  abundantly.  The  promise  spoken  by  God 
in  the  beginning  of  the  human  race  is  now  fulfilled;  the  fact 
proclaimed  by  the  lips  of  the  ancient  seer :  "  Behold  a  virgin  shall 
conceive  and  bear  a  son,"  is  now  accomplished;  the  prophecy 
uttered  of  old  is  now,  in  the  truest  and  strictest  sense,  fully 
realized,  and  God  is  become  our  God  with  us,  our  Emmanuel. 

In  His  Incarnation,  Christ  likewise  reveals  the  true  dignity 
of  man.  He  comes  in  human  flesh.  Lowly  indeed  is  His  con- 
dition, but  even  in  that  there  shines  forth  the  more  the  glory  of 
His  love  and  man's  true  greatness.  In  the  Incarnation  and  in  it 
alone  we  can  conceive  man's  high  estate.  This  glorious  mystery 
is  the  only  title  of  nobility  that  mankind  can  claim.  Without  it 
we  could  scarcely  have  any  faith  in  man's  destiny  of  goodness 


THE  CONCEPTION  AND   NATIVITY  OF  CHRIST     85 

and  happiness ;  without  it  the  dread  veil  of  sin  and  crime  would 
obscure  the  essential  beauty  of  the  soul;  but  with  it,  we  are  en- 
abled, through  the  power  of  God's  revelation,  to  divest  man  of 
the  garb  of  wretchedness,  to  unclothe  the  meanest  and  the  lowest 
of  the  vesture  of  crime  and  guilt,  and  to  behold,  emerging  from 
its  habitation  of  sin,  a  soul  made  for  eternal  life  with  God. 

And  in  all  this  revelation  that  comes  to  us  in  the  Incarnate 
Christ,  there  is  established  in  our  hearts  the  desire,  and  in  our 
wills  the  power,  to  live  ever  a  purer  and  holier  existence,  until 
not  only  putting  aside  sin,  but  also  putting  on  the  beauty  of 
ever-increasing  goodness,  we  shall  become  in  truth  children  of 

the  Most  High. 

\ 

THE  THIRD  ARTICLE  OF  THE  CREED 
BY  THE  REV.  P.  HEHEL,  S.J. 

Of  all  the  mysteries  of  our  Holy  Catholic  faith  there  is  none 
which  has  caused  more  dissension,  more  error,  schism,  and  heresy, 
than  the  one  contained  in  the  third  article  of  the  Apostolic 
Creed.  The  cause  of  it  I  wish  to  explain  to  you  to-day.  Indeed, 
we  cannot  be  surprised  at  it  when  we  ponder  over  the  fact  that 
the  conception  and  birth  of  Christ  are  as  far  above  the  works 
of  mankind  as  they  are  beyond  all  human  understanding,  so  that 
they  require  a  strong,  living,  and  firm  faith  by  virtue  of  which 
man  believes  what  he  can  neither  see  nor  comprehend. 

Therefore,  I  ask  you  when  you  now  listen  to  the  explanation 
of  this  third  article  of  the  creed  to  have  recourse  to  your  faith 
and  expect  of  me  no  other  proof  than  what  the  words  of  the 
article  itself  offer.  Understand  then: 

I.    The  proper  sense  of  words. 

II.    What  according  to  these  words  we  must  believe. 
III.   How  our  way  of  life  should  correspond  with  this  faith. 

I.  When  we  make  our  profession  of  faith  with  the  words: 
"  I  believe  in  Jesus  Christ,  His  only  Begotten  Son,  our  Lord,  who 
was  conceived  by  the  Holy  Ghost,  born  of  the  Virgin  Mary," 
we  give  testimony  to  our  belief  in  the  only  begotten  Son  of  God, 
but  in  none  other  than  the  One  who  was  conceived  by  the  Holy 


86       PAROCHIAL  COURSE  OF   INSTRUCTIONS 

Ghost,  born  of  the  Virgin  Mary.  We  declare  our  belief  in  Him 
as  God  and  man.  God  from  all  eternity  and  man  in  time.  We 
also  testify  that  we  believe  in  that  Christ  who  alone  was  con- 
ceived by  the  Holy  Ghost  without  the  aid  of  man,  and  whose 
conception  did  in  no  way  destroy  the  virginity  of  Mary.  For 
though  she  was  a  mother,  because  she  had  given  Him  birth,  yet 
she  remained  a  virgin  before,  during,  and  after  His  birth,  be- 
cause she  had  conceived  Him  by  the  overshadowing  of  the  Holy 
Ghost  without  the  co-operation  of  man.  This  is  the  sense  of  the 
words  of  this  third  article :  "  Who  was  conceived  by  the  Holy 
Ghost,  born  of  the  Virgin  Mary." 

II.  According  to  these  words  we,  as  Catholics,  must  believe 
and  profess:  i.  That  Jesus  Christ,  the  only  begotten  Son  of  God, 
was  at  the  same  time  true  God  and  true  man ;  that  in  accordance 
with  His  nature  and  being  He  was  the  Second  Person  of  the 
Godhead  from  all  eternity,  that  in  time  He  assumed  human 
nature  and  united  it  inseparably  with  His  Godhead.  Although 
He  now  had  two  natures,  the  divine  and  the  human,  yet  He  re- 
mained the  same  person,  namely,  the  Second  Person  of  the  God- 
head. 2.  We  must  believe  and  profess  that  Jesus  Christ,  the 
Second  Person  of  the  Godhead,  was  conceived  in  the  womb  of 
the  Virgin  Mary,  like  any  other  child  in  the  womb  of  its  mother, 
but  not  in  the  same  common,  human,  natural  manner,  but  by  the 
supernatural,  the  overshadowing  power  of  the  Holy  Ghost.  For 
thus  spoke  the  Angel  Gabriel  to  Mary :  "  The  Holy  Ghost  shall 
come  upon  thee,  and  the  power  of  the  Most  High  shall  over- 
shadow thee.  And  therefore  also  the  holy  child  which  shall  be 
born  of  thee  shall  be  called  the  Son  of  God."  This  was  con- 
firmed by  the  Angel  of  the  Lord  when  he  appeared  before 
St.  Joseph  and  bore  testimony  to  the  virginal  purity  of  Mary: 
"Joseph,  son  of  David,  fear  not  to  take  unto  thee  Mary  thy 
wife,  for  that  which  is  conceived  in  her  is  of  the  Holy  Ghost." 
The  teaching  of  heretics  that  Christ  was  born  through  the  co- 
operation of  St.  Joseph  is  therefore  false.  The  teachings  of 
those  who  held  that  Christ  had  brought  His  mortal  body  with 
Him  from  heaven  is  equally  erroneous,  as  is  the  teaching  of 
others  who  said  that  Christ  had  only  an  apparent  body,  not  a  real 
one  formed  from  the  flesh  and  blood  of  Mary,  for  this  is  con- 


THE  CONCEPTION  AND   NATIVITY  OF  CHRIST     87 

trary  to  the  distinct  expression  of  St.  John:  "And  the  Word 
was  made  flesh." 

But  how  was  it  possible  for  Christ  to  take  flesh  through  the 
overshadowing  and  co-operation  of  the  Holy  Ghost,  who  is  Him- 
self fleshless  and  a  pure  spirit?  This  no  human  being  can  com- 
prehend. For  this  reason  I  told  you  that  in  this  article  we  must 
be  guided  much  more  by  faith  than  by  human  insight  and  under- 
standing. Nevertheless,  we  can  make  this  question  clearer  to 
ourselves  by  a  comparison.  We  all  know  that  our  soil  will  not 
bring  forth  fruit  unless  it  has  previously  been  cultivated,  plowed, 
and  sown,  and  yet  it  is  certain  that  at  the  creation  of  the  world 
the  first  sheaf  grew  out  of  the  soil  solely  by  the  wish  of  God, 
man  having  had  no  part  in  its  existence  and  growth.  So,  too, 
did  Mary  bring  forth  the  blessed  fruit  of  her  womb  without 
co-operation  of  man.  It  was  the  Holy  Ghost  alone  who,  by  His 
almighty  power,  formed  a  body  from  the  pure  flesh  and  blood  of 
the  Virgin,  with  which  at  the  same  moment  the  Second  Person 
of  the  Godhead  united  Himself.  And  thus  was  Jesus  who  was 
God  from  eternity  conceived  as  man  and  became  flesh  in  the 
womb  of  Mary. 

III.  Out  of  all  this  arise  important  precepts  which  we  must 
follow  if  our  life  and  conduct  are  to  reflect  the  profession  of  our 
faith.  For  behold!  How  immeasurably  great  God's  love  was 
toward  man  that  He  permitted  His  only  Son  to  descend  from 
heaven  and  become  man,  solely  for  our  sake  and  our  salvation. 
Think  of  it !  As  far  as  impotent,  mortal,  sinful  man  stands  be- 
neath God,  so  far  has  God  humbled  Himself  for  the  sake  of 
man:  the  Master  for  the  sake  of  His  servant;  the  Creator  for 
the  sake  of  the  creature;  the  Judge  for  the  sake  of  the  poor 
sinner;  God  for  the  sake  of  man!  Is  there  any  human  love 
which  can  be  compared  with  this?  You  love  your  friend,  your 
husband,  your  wife,  your  relatives,  as  you  say,  from  the  bottom 
of  your  heart ;  but  why  ?  Because  they  wish  you  well,  they  love 
you,  they  serve  you,  and  because  you  have  evidences  of  their  good 
will.  What  does  this  mean?  It  means  that  you  merely  love 
yourself  and  seek  but  your  own  comfort  and  advantage.  But 
what  could  God  expect  from  man?  He  was  God  from  eternity. 
Before  man  breathed  He  was  all  blessedness,  had  everything  by 


88       PAROCHIAL  COURSE  OF  INSTRUCTIONS 

Himself  and  through  Himself,  as  the  origin  of  everything  good. 
Therefore  by  His  love  He  did  not  seek  His  own  but  your  salva- 
tion and  bliss.  Oh,  Christian,  if  you  would  only  believe  this, 
or  rather  ponder  over  it  thoroughly ;  if  you  would  think  seriously 
of  what  your  faith  teaches  you,  how  could  you  be  so  ungrateful 
as  to  prove  yourself  an  enemy  to  this  infinitely  loving  God  ? 

Secondly,  you  can  learn  from  this  that  Christ  became  man  and 
walked  upon  this  earth  in  weak  and  mortal  flesh,  to  show  us  by 
His  example  how  we,  the  faithful  children  of  God,  His  disciples 
and  heirs  of  His  kingdom,  should  live  and  act.  He  was  meek, 
mild,  and  patient,  poor  and  obedient  unto  His  dying  day.  Oh, 
how  pride,  vengeance,  avarice,  envy,  and  wickedness  despoil  a 
Christian !  And  how  many  Christians  are  there  who  do  not  com- 
mit one  or  the  other  of  these  sins ! 

We  learn  finally  that  because  Christ  was  born  of  Mary  the 
Virgin  she  is  really  His  mother,  and  consequently  can  obtain 
from  God  all  that  ever  any  mother  could  obtain  from  her  son. 
If,  then,  you  implicitly  believe  this,  O  Christian,  take  refuge  with 
Mary  in  all  your  necessities.  Honor  her  as  the  mother  of  the 
Most  High;  invoke  her  as  the  most  powerful  of  women,  who 
exercises  a  motherly  right  over  the  God-man,  her  Son.  Pray 
to  her,  the  clement,  the  mild,  the  benignant,  that  she  may  obtain 
for  you  the  grace  of  living  here  true  to  your  faith,  and  of  be- 
holding hereafter  the  blessed  fruit  of  her  womb,  Jesus  Christ, 
our  Lord  and  our  Saviour. 

References 

Corsi,  "  The  Nativity  of  Our  Lord,"  "  Christmas  Day,"  in  Little  Ser- 
mons on  the  Catechism;  Newell,  in  Short  Sermons  for  the  Sundays  of  the 
Year;  Hughes,  in  Horn.  Monthly,  Nov.  1915;  Stapleton,  in  Pulpit  Com., 
Vol.  IV,  p.  59 ;  Bonomelli-Byrne,  in  Christian  Mysteries,  Vol.  I,  pp.  25  ff. ; 
Burke,  O.  P.,  in  Sermons  and  Lectures,  Vol.  I,  pp.  329  ff. ;  Vol.  Ill, 
pp.  328  ff. ;  Bourclaloue,  in  Great  French  Sermons,  Series  II ;  Massillon, 
in  Great  French  Sermons,  Series  I ;  Monsabre,  in  Lenten  Conferences  of 
1877,  1878. 

Catholic  Encyclopedia,  Vol.  VII,  pp.  706  ff. ;  Vol.  XV,  pp.  448  ff. ;  Vol.  Ill, 
pp.  724  ff. ;  Summa  TheoL,  III,  qq.  30-36;  Hurter,  Theol.  Dog.,  Vol.  II, 
Nos.  497  ff. ;  Vaughan,  The  Divine  Armory,  etc.,  pp.  135  ff. ;  Callan,  Illus- 
trations for  Sermons,  etc.,  pp.  19  ff. ;  Bellord,  Meditations,  etc.,  Vol.  I, 
pp.  224,  274 ;  Pohle-Preuss,  Christoloyy;  Coleridge,  The  Preparation  of  the 
Incarnation;  The  Nine  Months;  Hall,  The  Miraculous  Birth  of  Our  Lord. 


LESSONS   OF   THE   NATIVITY   OF   CHRIST      89 


SUNDAY  AFTER  CHRISTMAS 

SUBJECT 
LESSONS   OF   THE   NATIVITY   OF   CHRIST 

TEXT 

This  child  is  set  for  the  fall,  and  for  the  resurrection  of  many  in  Israel. — 
LUKE  ii.  34. 

Analysis 

INTRODUCTION.  The  Gospel  of  to-day  commemorates  the  pres- 
entation of  our  Lord  in  the  Temple  forty  days  after  His  Nativity. 
There  were  praying  in  the  Temple  at  the  time  holy  old  Simeon 
and  Anna.  The  former,  receiving  the  Child  in  his  arms  and 
being  filled  with  the  Holy  Ghost,  first  blessed  God  for  having 
been  spared  to  behold  the  Saviour,  and  then  prophesied  that 
through  this  child  many  should  correspond  with  grace  and  be 
saved,  while  many  others  through  their  own  fault  would  be  lost. 

I.  "This  child."     These  words  show  how  God  in  this  mys- 
tery condescended  to  man:  i.  He  whom  the  angels  adore  came 
to  minister  to  man :  "  the  Son  of  man  came  not  to  be  ministered 
to,  but  to  minister"   (Mark  x.  45).     2.  He  at  whose  nod  the 
heavens  tremble  (Job  xxvi.  n)  was  born  on  earth  as  a  weak 
infant.    3.  He  who  possessed  the  riches  of  the  celestial  Kingdom 
became  poor  for  our  sakes:  "who  being  in  the  form  of  God, 
thought  it  not  robbery  to  be  equal  with  God:  but  emptied  him- 
self, taking  the  form  of  a  servant,"  etc.  (Phil.  ii.  6). 

II.  "  For  the  resurrection."    God  condescended  to  our  lowli- 
ness in  order  to  redeem  us  from  sin  and  to  raise  us  to  the  highest 
degree  of  dignity:  i.  Our  Lord  passed  over  the  nature  of  the 
Angels  and  took  the  nature  of  man :  "  for  nowhere  doth  he  take 
hold  of  the  angels,  but  of  the  seed  of  Abraham  he  taketh  hold" 
(Heb.  ii.  16) ;  "to  which  of  the  angels  hath  he  said  at  any  time, 


90 

thou  art  my  son,"  etc.  (Heb.  i.  5).  It  is  the  greatest  glory  of 
our  race  that  the  Son  of  God  is  now  bone  of  our  bone  and  flesh 
of  our  flesh.  2.  The  birth  of  Christ  ennobles  the  humblest  cir- 
cumstances of  our  lives,  —  poverty,  weakness,  suffering,  etc. 
3.  Christ,  by  the  poverty,  privations,  and  obscurity  of  His  birth, 
teaches  us  the  dangers  of  riches,  pleasures,  and  honors :  "  all 
that  is  in  the  world  is  the  concupiscence  of  the  flesh,  the  concu- 
piscence of  the  eyes,"  etc.  (i  John  i.  16).  4.  Christ  is  born  to 
us  in  order  to  communicate  to  us  the  gifts  of  grace  and  glory. 

III.  "  For  the  fall"  Although  intended  for  the  benefit  of  all, 
the  blessings  of  our  Lord's  nativity  will  rise  in  judgment  against 
many  through  their  own  fault :  "  Though  He  died  for  all,  yet  not 
all  receive  the  benefit  of  His  death"  (Cone,  of  Trent,  Sess.  VI, 
cap.  3).  " The  blood  of  thy  Lord  is  given  for  thee,  if  thou  wilt; 
if  thou  wilt  not,  it  is  not  given  for  thee"  (St.  Aug.).  i.  Con- 
trast the  shepherds,  Simeon  and  Anna,  who  received  Christ,  with 
the  inhospitable  people  of  Bethlehem,  who  denied  Him  a  dwell- 
ing. 2.  Mankind  may  be  divided  into  two  classes:  those  who 
are  for  Christ,  and  those  who  are  against  Him. 

CONCLUSION.  In  order  that  our  Lord's  nativity  may  be  for 
each  one  of  us  not  a  stumbling-block  and  cause  of  fall,  but  the 
cause  of  resurrection  unto  spiritual  life  and  joy  everlasting,  we 
must  at  all  times  aspire  to  that  Adoption  of  Sons  spoken  of  in 
to-day's  Epistle.  Let  us  ever  faithfully  adhere  to  the  teaching 
of  Christ  and  keep  our  souls  free  from  mortal  sin. 

Catechism  of  the  Council  of  Trent,  Part  I 
ARTICLE  III  OF  THE  CREED 

THE   LESSONS   WHICH    THE   MYSTERIES  OF   THE   INCARNATION 
AND    NATIVITY    CONVEY 

The  pastor  should  labor  to  impress  deeply  on  the  minds  and 
hearts  of  the  faithful  these  mysteries,  "  which  were  written  for 
our  learning " ; *  first,  that  by  the  commemoration  of  so  great 

1  Rom.  xv.  4. 


LESSONS   OF  THE  NATIVITY   OF  CHRIST      91 

a  benefit  they  may  make  some  return  of  gratitude  to  God,  its 
author ;  and  next,  in  order  to  place  before  their  eyes,  as  a  model 
for  imitation,  this  striking  and  singular  example  of  humility. 

THE  DIVINE  CONDESCENSION 

What  can  be  more  useful,  what  better  calculated  to  subdue  the 
pride  and  haughtiness  of  the  human  heart,  than  to  reflect,  fre- 
quently, that  God  humbles  Himself  in  such  a  manner  as  to  as- 
sume our  frailty  and  weakness,  in  order  to  communicate  to  us 
his  grace  and  glory  —  that  God  becomes  man,  and  that  He  "at 
whose  nod,"  to  use  the  words  of  Scripture,  "  the  pillars  of  heaven 
tremble," x  bows  His  supreme  and  infinite  majesty  to  minister  to 
man  —  that  He  whom  the  angels  adore  in  heaven  is  born  on 
earth!  When  such  is  the  goodness  of  God  towards  us,  what,  I 
ask,  what  should  we  not  do  to  testify  our  obedience  to  His  will  ? 
With  what  promptitude  and  alacrity  should  we  not  love,  em- 
brace, and  perform  all  the  duties  of  Christian  humility? 

The  faithful  should  also  know  the  salutary  lessons  which  Christ 
teaches  at  His  birth,  before  He  opens  His  divine  lips,  —  He  is 
born  in  poverty ;  He  is  born  a  stranger  under  a  roof  not  His  own ; 
He  is  born  in  a  lonely  crib;  He  is  born  in  the  depth  of  winter! 
These  circumstances,  which  attend  the  birth  of  the  man-God,  are 
thus  recorded  by  St.  Luke :  "  And  it  came  to  pass,  that  when  they 
were  there,  her  days  were  accomplished,  that  she  should  be 
delivered.  And  she  brought  forth  her  first-born  son,  and 
wrapped  him  up  in  swaddling  clothes,  and  laid  him  in  a  manger ; 
because  there  was  no  room  for  them  in  the  inn."2  Could  the 
Evangelist  comprehend  under  more  humble  terms  the  majesty 
and  glory  that  filled  the  heavens  and  the  earth?  He  does  not 
say,  there  was  no  room  in  the  inn,  but  there  was  no  room  for 
Him  who  says,  "  the  world  is  mine,  and  the  fulness  thereof  " ;  * 
and  this  destitution  of  the  man-God  another  Evangelist  records 
in  these  words :  "  He  came  unto  his  own,  and  his  own  received 
him  not."4 

THE  DIGNITY  WHICH  IT  CONFERS  ON  MAN 

When  the  faithful  have  placed  these  things  before  their  eyes, 
let  them  also  reflect  that  God  condescended  to  assume  the  low- 
1  Job  xxvi.  ii.        *  Luke  ii.  6,  7.         *  Ps.  xlix.  12.       4  John  L  II. 


92       PAROCHIAL   COURSE   OF   INSTRUCTIONS 

liness  and  frailty  of  our  flesh  in  order  to  exalt  man  to  the  highest 
degree  of  dignity.  This  single  reflection  alone  supplies  sufficient 
proof  of  the  exalted  dignity  of  man  conferred  on  him  by  the 
divine  bounty  —  that  He  who  is  true  and  perfect  God  vouchsafed 
to  become  man ;  so  that  we  may  now  glory  that  the  Son  of  God 
is  bone  of  our  bone,  and  flesh  of  our  flesh,  a  privilege  not  given 
to  angels,  "  for  nowhere,"  says  the  apostle,  "  doth  he  take  hold 
of  the  angels :  but  of  the  seed  of  Abraham  he  taketh  hold." 1 

THE  INFLUENCE   WHICH    IT   SHOULD   HAVE  ON    MAN'S   LIFE 

We  must  also  take  care  that  these  singular  blessings  rise  not 
in  judgment  against  us.  At  Bethlehem,  the  place  of  His  nativity, 
He  was  denied  a  dwelling.  Now  that  He  is  no  longer  born  in 
human  flesh,  let  Him  not  be  denied  a  dwelling  in  our  hearts,  in 
which  He  may  be  spiritually  born,  for  through  an  earnest  desire 
for  our  salvation,  this  is  the  object  of  His  most  anxious  solicitude. 

As,  then,  by  the  power  of  the  Holy  Ghost,  and  in  a  manner 
superior  to  the  order  of  nature,  He  was  made  man  and  was  born, 
was  holy  and  even  holiness  itself,  so  does  it  become  our  duty  to 
be  born,  "  not  of  blood,  nor  of  the  will  of  the  flesh,  .  .  .  but  of 
God  " ; 2  to  walk  as  new  creatures  in  newness  of  spirit,3  and  to 
preserve  that  holiness  and  purity  of  soul  that  become  men  re- 
generated by  the  Spirit  of  God.4  Thus  shall  we  reflect  some 
faint  image  of  the  holy  conception  and  nativity  of  the  Son  of 
God,  which  are  the  objects  of  our  firm  faith,  and  believing  which 
we  revere  and  adore  in  a  mystery,  a  wisdom  of  God  which  was 
hidden.5 

Sermons 

CONTRADICTION  OF  CHRIST 
BY  THE  REV.  FERDINAND  HECKMANN,  O.F.M. 

Simeon  in  to-day's  Gospel  tells  us  that  Jesus  Christ  "is  set 
for  the  fall,  and  for  the  resurrection  of  many  in  Israel,  and  for 
a  sign  which  shall  be  contradicted."  What  is  the  reason  of  this 
seemingly  strange  prophecy  ?  With  the  entrance  of  Jesus  Christ 
into  this  world  the  judgment  of  this  world  began,  the  separation 

1  Heb.  ii.  16.  »  John  i.  13.  *  Rom.  vi.  4-7. 

*  a  Cor.  iii.  18.  *  i  Cor.  ii.  7. 


LESSONS   OF  THE  NATIVITY  OF  CHRIST      93 

of  men  into  the  two  opposite  camps  of  the  adherents  and  of  the 
adversaries  of  Jesus  Christ.  Jesus  Christ  "  is  set  for  the  fall, 
and  for  the  resurrection  of  many,  and  for  a  sign  which  shall  be 
contradicted,"  because  He  is  the  conspicuous  exponent  of  truths 
and  principles  which  attract  to  His  standard  those  who  believe 
in  Him  and  follow  Him,  and  which  make  Him  the  point  of  at- 
tack of  those  who  do  not  believe  in  Him,  who  oppose  and  con- 
tradict Him.  He  is  the  sign  around  which  assemble  the  hosts 
of  His  followers  and  against  which  are  arrayed  the  hordes  of 
His  adversaries.  In  all  the  ages  of  Christianity  the  name  of 
Jesus  Christ  has  been  the  symbol  that  divided  the  civilized  world 
into  the  two  great  divisions  of  those  who  were  with  Him  and 
of  those  who  were  against  Him.  For  the  prophesied  contradic- 
tion of  Christ  is  by  no  means  limited  to  the  Jews,  but  embraces 
the  whole  human  race  from  the  birth  of  Christ  till  the  end  of 
time  when  the  words  of  Simeon  will  find  their  last  realization 
in  the  great  separation  of  mankind  on  the  day  of  the  last 
Judgment. 

Let  us  then  consider  that  the  world  in  its  views,  tendencies, 
and  pursuits  contradicts  Christ. 

"  Love  not  the  world,  nor  the  things  which  are  in  the  world," 
says  St.  John  the  Evangelist.  "If  any  man  love  the  world,  the 
charity  of  the  Father  is  not  in  him.  For  all  that  is  in  the  world, 
is  the  concupiscence  of  the  flesh,  and  the  concupiscence  of  the 
eyes,  and  the  pride  of  life,  which  is  not  of  the  Father,  but  is  of 
the  world"  (i  John  ii.  15,  16).  These  capital  vices  of  sensual- 
ity, avarice,  and  pride  are  the  source  of  all  temptation  and  sin 
and  therefore  of  all  the  opposition  to  and  contradiction  of  Christ 
in  this  world. 

I.  Christ  is  born  amid  suffering  and  in  order  to  suffer;  the 
world  hates  self-denial,  suffering,  and  mortification.  St.  Ber- 
nard invites  us  to  go  with  him  to  Bethlehem  and,  pointing  out 
to  us  the  shivering  form  of  the  Divine  Babe,  he  exclaims :  "  Be- 
hold, where  He  is  born,  when  He  is  born,  and  how  He  is  born 
into  this  world  and  you  will  see  the  way  to  life  this  Divine  Guide 
points  out  to  us,  you  will  know  the  truths  which  He  teaches  us, 
and  you  will  learn  the  combats  to  which  He  leads  us."  Hardly 
has  the  Divine  Child  made  its  entrance  into  this  world  and  suf- 


94       PAROCHIAL  COURSE  OF  INSTRUCTIONS 

ferings  overwhelm  it  to  such  a  degree  that  we  can  easily  foresee 
what  the  course  and  end  of  its  life  will  be. 

Say  against  this  what  you  will,  you  who  detest  the  word  "  suf- 
fering" itself,  who  endeavor  to  satisfy  your  sensuality  in  every 
way  possible,  who  pamper  your  body  and  fulfil  its  lusts;  you 
who  consider  a  life  of  comfort,  of  pleasure  and  leisure,  the  acme 
of  human  happiness  —  say  what  you  will,  your  sensuality  and 
effeminacy  in  the  presence  of  the  Divine  Child  must  suffuse  your 
face  with  shame  and  confusion.  For  it  teaches  you  by  word 
and  example  that  mortification,  self-denial,  and  suffering  are  not 
such  an  evil,  nor  a  life  of  ease  and  pleasure  such  a  blessing  as 
the  world  would  make  you  believe.  The  satisfaction  of  the 
senses  is  dangerous  and  their  mortification  is  salutary,  for  the 
Word  Incarnate  chose  the  latter  and  condemned  the  former. 

Self-denial,  suffering,  and  mortification  are  necessary  for  us, 
but  they  were  not  necessary  for  Jesus  Christ.  They  are  neces- 
sary for  us  in  order  to  subdue  our  passions,  to  satisfy  for  our 
sins,  to  acquire  virtues  and  to  gain  merits.  How  ashamed  we 
should  feel  ourselves  before  Him  when  we  shrink  from  under- 
going suffering  for  His  sake,  when  we  fret  and  complain  about  it. 

If  Christ,  then,  is  not  to  be  a  sign  which  our  mind  and  life 
contradict,  we  must  fall  down  before  the  crib  and  ask  His  pardon 
for  our  cowardice  and  effeminacy  in  regard  to  the  mortifications 
and  sufferings  which  a  good  Christian  life  necessarily  entails ; 
that  we  prefer  our  ease  and  comfort  to  the  fulfilment  of  our 
duties  toward  God  and  our  neighbor;  that  we  refuse  to  carry 
our  cross  patiently  and  in  a  penitential  spirit,  and  will  not  hear 
of  voluntary  penance.  Then  let  us  ask  Him  for  the  grace  of 
patience  and  repentance  so  necessary  for  our  salvation. 

II.  Christ  is  born  in  poverty  because  the  world  is  full  of 
avarice.  He  came  into  this  world  to  proclaim  a  new  Gospel,  to 
announce  to  men  a  doctrine  which  is  directly  opposed  to  their 
avarice.  How  wonderful  is  the  harmony  between  the  Gospel 
and  the  crib.  The  poor  crib,  the  miserable  stable,  the  poor 
swaddling  clothes  cry  out  to  us,  "  Blessed  are  the  poor  in  spirit : 
for  theirs  is  the  kingdom  of  heaven"  (Matt.  v.  3).  But  the 
word  says,  "  Blessed  are  they  who  possess  the  riches  of  this 
world."  Christ  says  in  the  Gospel :  "  Lay  not  up  to  yourselves 


LESSONS   OF  THE  NATIVITY  OF  CHRIST      95 

treasures  on  earth :  where  the  rust,  and  moth  consume,  and  where 
thieves  break  through,  and  steal.  But  lay  up  to  yourselves  treas- 
ures in  heaven :  where  neither  the  rust  nor  moth  doth  consume, 
and  where  thieves  do  not  break  through,  nor  steal"  (Matt, 
vi.  19,  20).  Does  not  the  manger  proclaim  the  same  truth? 
For  what  forced  Christ  to  be  born  in  the  most  abject  poverty? 
Nothing  else  than  His  own  choice.  He  was  born  of  the  royal 
family  of  David,  but  at  a  time  when  it  had  fallen  into  the  deepest 
obscurity  and  poverty.  He  was  born  in  the  royal  city  of  Beth- 
lehem, but  in  this  city  there  was  not  place  low  enough  for  Him 
to  make  His  entrance  into  the  world.  He  chose  for  His  birth 
the  most  despicable  dwelling,  an  abode  of  animals. 

"You  know,"  says  St.  Paul,  "the  grace  of  our  Lord  Jesus 
Christ,  that  being  rich  he  became  poor,  for  your  sakes ;  that 
through  his  poverty  you  might  be  rich"  (2  Cor.  viii.  9).  Why 
did  Christ  become  so  extremely  poor  ?  In  order  to  put  to  shame 
the  avarice  of  men  and  to  atone  for  it.  A  bitter  remedy  for  a 
dangerous  and  deeply  rooted  evil.  How  much  disorder,  care, 
trouble,  sin,  and  misery  does  not  "  the  concupiscence  of  the 
eyes  "  cause  among  men,  and  even  among  Christians !  He  who 
does  not  possess  the  things  of  this  world  longs  for  them  in  order 
to  free  himself  from  the  distress  of  poverty,  and  with  their  at- 
tainment avarice  generally  increases.  What  cares,  anxiety,  and 
labors  do  men  not  often  endure  in  order  to  preserve  and  increase 
their  possessions,  losing  sight,  in  the  mean  time,  altogether  of 
the  things  of  Heaven !  They  do  not  consider  that  they  cover 
their  souls  with  a  multitude  of  sins  about  which  they  care  the 
less  the  more  frequently  and  generally  these  sins  are  committed. 
How  many  lawsuits,  long-enduring  discords,  envies  and  jeal- 
ousies and  intrigues,  does  not  the  love  of  money  cause !  "  Noth- 
ing is  more  wicked  than  the  covetous  man,"  says  the  Wise  Man. 
"  There  is  not  a  more  wicked  thing  than  to  love  money :  for  such 
a  one  setteth  even  his  own  soul  for  sale"  (Eccles.  x.  9,  10). 
"  They  that  will  become  rich,"  says  St.  Paul,  "  fall  into  tempta- 
tion, and  into  the  snare  of  the  devil,  and  into  many  unprofitable 
and  hurtful  desires,  which  drown  men  into  destruction  and  per- 
dition. For  the  desire  of  money  is  the  root  of  all  evils  "  ( I  Tim. 
vi.  9-10). 


96       PAROCHIAL   COURSE  OF   INSTRUCTIONS 

III.  Christ  is  born  in  lowliness  and  abjection  m  order  to  put 
to  shame  and  to  atone  for  the  pride  of  men.  "  Who  being  in  the 
form  of  God,"  says  St.  Paul,  "  thought  it  not  robbery  to  be  equal 
with  God:  but  emptied  himself,  taking  the  form  of  a  servant, 
being  made  in  the  likeness  of  men,  and  in  habit  found  as  a  man. 
He  humbled  himself,  becoming  obedient  unto  death,  even  to  the 
death  of  the  cross"  (Phil.  ii.  6-8).  So  deep  is  the  lowering  of 
God's  majesty  in  Christ  Jesus  that  the  world  cannot  comprehend 
it,  and  therefore  Christ  crucified  is  "  unto  the  Jews  indeed  a 
stumbling  block,  and  unto  the  Gentiles  foolishness  "  ( I  Cor.  i. 
23).  "But,"  says  St.  Bernard,  "He  spurned  the  palaces  of 
kings  and  chose  a  stable  in  order  to  condemn  the  vainglory  of 
this  world  and  its  vanity."  According  to  the  doctrine  of  the 
world  it  is  mere  foolishness  not  to  strive  for  honors,  power,  and 
glory. 

In  order,  then,  that  our  life  be  not  a  contradiction  of  Christ's 
life  and  teaching,  we  must  necessarily  avoid  all  vainglory  and 
contentions  for  honors  and  preferments,  all  arrogance  and  sensi- 
tiveness. "Unless  you  be  converted,  and  become  [humble]  as 
little  children."  He  says  to  us  from  the  crib,  "  you  shall  not  enter 
into  the  kingdom  of  heaven"  (Matt,  xviii.  3).  Either  we  must 
humble  ourselves  in  this  world  according  to  the  teaching  and 
example  of  Jesus  Christ,  or  we  must  despair  of  becoming  like 
to  Him  in  the  Kingdom  of  His  glory ;  for  God  hath  exalted  Him 
because  He  humbled  Himself  in  poverty,  weakness,  subjection, 
contempt,  and  persecution.  There  is  no  other  choice  left  to  us, 
if  we  want  to  be  true  followers  of  Christ  and  attain  His  prom- 
ises, than  to  keep  what  we  have  promised  in  Baptism,  namely, 
to  renounce  Satan  and  all  his  vices,  his  pride  and  vainglory. 

The  world  must  either  conform  itself  to  the  truths  and  prin- 
ciples of  Jesus  Christ,  or  Jesus  Christ  must  accommodate  Him- 
self to  the  maxims  and  principles  of  this  world.  But  the  latter 
is  impossible,  for  "Jesus  Christ,  yesterday,  and  to-day;  and  the 
same  for  ever."  Therefore,  if  we  do  not  wish  to  contradict 
Christ  in  our  life,  we  cannot  make  it  conformable  to  the  prin- 
ciples of  this  world,  but  must  shape  our  life  according  to  the 
truths  and  principles  which  He  has  taught  us  by  word  and  ex- 
ample. He  says :  "  I  am  the  way,"  because  "  no  man  cometh  to 


LESSONS   OF  THE  NATIVITY  OF  CHRIST      97 

the  Father,  but  by  me."  The  way  of  Christ  is  one  of  self-denial 
and  mortification,  of  humility  and  poverty,  at  least  in  spirit.  He 
also  says  that  He  is  "the  truth."  This  personified  truth,  how- 
ever, teaches  us  contempt  of  self,  contempt  of  the  world,  of  its 
pride,  riches,  and  pleasures.  Christ  again  says  that  He  is  "the 
life."  But  He  led  a  life  of  self-denial  and  suffering,  of  poverty 
and  humility.  A  life,  therefore,  spent  in  the  pursuit  of  riches, 
honors,  and  pleasures  is  a  life  leading  to  death  and  perdition. 
To  contradict  Christ  in  our  mind  or  in  our  life  is  to  draw  damna- 
tion upon  ourselves ;  for  He  says  of  Himself :  "  Whosoever  shall 
fall  on  this  stone,  shall  be  broken:  but  on  whomsoever  it  shall 
fall,  it  shall  grind  him  to  powder"  (Matt.  xxi.  44).  But  if  we 
make  our  life  in  this  world  conformable  to  His  words  and  ex- 
ample, we  shall  also  be  conformed  to  Him  in  the  world  without 
end.  Amen. 

THE  INCARNATION  —  BEFITTING 
BY  THE  REV.  P.  HEHEL,  S.J. 

One  prophet  after  another  was  sent  to  Jerusalem,  yet  they  were 
mocked,  stoned,  and  put  to  death.  At  last  the  greatest  of  all 
prophets  came  and  preached  His  saving  doctrine  in  the  temple  at 
Jerusalem;  still  even  He  was  not  recognized  as  the  Messiah  and 
Saviour  of  the  world.  Oh,  lamentable  blindness !  The  Redeemer 
stands  at  the  doors,  and  they  are  not  opened  to  Him !  He  walks 
through  the  streets  of  the  city  approaching  destruction,  and 
Jerusalem  will  not  be  saved!  The  hour  of  suffering  is  at  hand, 
but  all  His  pains  and  sufferings  will  be  lost  for  the  sick  Jerusalem 
—  it  knew  Him  not !  Is  it  surprising  that  the  most  loving  Heart 
which  ever  beat  burst  into  a  storm  of  tears  ? 

Dear  Christians!  From  this  darkness  of  mind  in  which  Je- 
rusalem walked  we  have  extricated  ourselves  by  the  illumination 
of  Christianity.  God  has  spoken  to  us,  and  taught  by  His  word. 
We  say  to  Christ  with  Peter,  "  Thou  art  the  Son  of  God."  This 
truth  is  confirmed  by  the  Holy  Ghost,  who,  speaking  by  St.  John, 
says,  "  The  Word  was  made  flesh."  This  truth  is  attested  by  the 
miracles  of  Christ,  for  He  performed  miracles  which  no  man 
could  do  of  himself,  and  He  proved  thereby  that  He  was  not 


98       PAROCHIAL  COURSE  OF   INSTRUCTIONS 

only  man  but  that  at  the  same  time  He  was  God  Almighty.  This 
is  also  attested  by  thousands  and  thousands  of  martyrs  who  have 
shed  their  blood  for  this  truth.  This  it  is  which  was  declared  by 
all  the  Prophets,  and  all  the  prophecies,  which  have  been  pre- 
served in  reference  to  the  Messias.  For  in  Christ  Jesus  they  were 
all  fulfilled.  He  was  born  in  time  as  Jacob  and  Daniel  prophe- 
sied. He  was  conceived  of  a  Virgin  as  Isaias  prophesied. 
He  was  born  in  Bethlehem  of  Juda  as  Micheas  foretold.  He 
made  His  entry  into  Jerusalem  seated  upon  a  colt  as  Zacharias 
prophesied.  He  let  Himself  be  led  to  the  slaughter  like  a  meek 
lamb,  rose  again  from  out  the  grave,  and  triumphed  over  death 
and  corruption  as  the  Psalmist  prophesied  (Ps.  xv.  10). 

Therefore  this  Christ  is  the  true  Messias,  the  anointed  of  the 
Lord,  our  Emmanuel,  God  clothed  with  our  humanity.  For  this 
reason  no  orthodox  Christian  doubts  for  a  moment  that  Christ, 
the  Divine  Word,  became  really  man.  But  many  might  ponder 
and  doubt  because  on  the  one  hand  of  the  Majesty  of  this  Divine 
Word,  and  on  the  other  hand  of  the  misery  of  our  human  nature, 
whether  it  was  befitting  that  the  Divine  Word  should  take  human 
nature. 

I  will  solve  this  difficulty  in  to-day's  instruction  by  showing 
from  the  exalted  pre-eminence  of  the  union  of  the  Divine  Word 
with  human  nature  that  the  Incarnation  (i)  in  respect  to  the 
(assumed)  human  nature  and  (2)  on  the  part  of  God  was  be- 
fitting. From  this  you  learn  to  know  this  great  mystery  better. 

i.  Whoever  looks  upon  the  work  of  the  Incarnation  with 
earthly  eyes,  may  deem  it  unbefitting  that  the  Son  of  God  should 
have  united  Himself  to  a  mortal  nature,  so  infinitely  far  from 
God,  and  to  a  body  formed  of  flesh.  But  we  should  never  meas- 
ure these  extraordinary  actions  of  God  by  the  standard  of  earthly 
wisdom,  nor  determine  their  dignity  according  to  the  cold  calcu- 
lations of  human  reason.  Faith  alone  gives  us  the  right  standard 
thereto.  But  it  teaches  us  that  the  humanity  of  Christ  was  in 
nowise  subject  to  those  failings  and  imperfections  with  which 
our  nature  is  so  abundantly  burdened.  And  although  His  hu- 
manity in  His  natural  qualities  had  all  that  we  men  have  accord- 
ing to  our  nature,  still  it  was  gifted  with  such  prerogatives  that 
it  was  exalted  above  all  creatures.  The  flesh  of  Christ's  human- 


LESSONS   OF  THE  NATIVITY  OF   CHRIST      99 

ity  was  in  a  miraculous  manner  formed  from  the  purest  blood 
of  a  Virgin  without  spot,  by  the  power  of  the  Holy  Ghost  and 
received  thereby  a  purity  which  surpasses  all  human  ideas.  With 
this  flesh  God  united  a  soul  full  of  inexpressible  beauty,  full  of 
grace,  full  of  the  knowledge  of  the  most  exalted  virtues,  so  that 
it  shone  brighter  in  this  new  garment  than  the  sun  in  its  splen- 
dor. As  a  garment  of  plain  cloth  does  not  seem  suitable  for  a 
monarch,  but  when  ornamented  with  gold,  pearls  and  precious 
stones  is  considered  fit  for  a  king's  robe ;  so  also  did  this  perish- 
able frail  humanity,  after  God  had  adorned  it  in  the  womb  of  a 
Virgin  with  such  glorious  gifts,  appear  so  beautiful  in  the  sight 
of  the  Divine  Word,  that  He  did  not  hesitate  as  King  of  Glory  to 
clothe  Himself  with  it.  The  prophet  David  in  spirit  foresaw  the 
Son  of  God  arrayed  in  this  beautiful  garment,  and  carried  away 
with  admiration,  the  royal  singer  sang  "  O  Lord  my  God,  thou 
art  exceedingly  great,  thou  hast  put  on  praise  and  beauty:  and 
art  clothed  with  light  as  with  a  garment"  (Ps.  ciii.  i).  "The 
Lord  is  clothed  with  strength,  and  hath  girded  himself"  (Ps. 
xcii.  i). 

2.  And  why  should  it  not  be  befitting  that  God  should  show 
His  glory,  His  power,  His  wisdom,  His  goodness  ?  Now  all  these 
He  has  revealed  most  perfectly  in  the  mystery  of  the  Incarnation. 

The  way  and  manner  of  the  union  exalts  the  honor  and  glory 
of  God.  For  it  extends  on  the  one  hand  to  the  Divine  Word,  that 
is  to  the  second  Person  of  the  Blessed  Trinity,  even  to  the  Divine 
nature  itself.  Hence  theologians,  in  speaking  of  this  mystery, 
say  that  the  Divine  nature  was  united  to  human  nature,  and  the 
Divinity  to  humanity.  On  the  other  hand  this  union  extends  to 
the  human  nature  which  is  made  up  of  body  and  soul,  flesh  and 
blood,  and  the  individual  members  of  the  body.  It  extends  also 
to  the  soul,  as  to  the  superior  part  of  man  without  which  he  could 
not  live.  The  soul  of  man  was  corrupted  in  its  original  powers 
by  sin.  The  Son  of  God,  who  came  to  heal  everything  that  was 
corrupted,  united  Himself  there  with  a  reasonable  soul  so  as  to  be 
able  to  practise  through  it  all  those  interior  operations  of  love  and 
worship  of  God  by  which  he  was  to  redeem  man.  But  as  human 
nature  consists  of  soul  and  body,  of  spirit  and  flesh,  therefore  the 
Divine  Word  united  Himself  also  with  body  and  flesh.  And 


ioo     PAROCHIAL  COURSE  OF   INSTRUCTIONS 

for   this   reason   this   mystery   is   so   appropriately   named   the 
"  Incarnation." 

For  "the  word  was  made  flesh"  (John  i.  14).  Still  this  union 
not  only  extended  to  the  body  of  mankind  but  also  to  the  blood. 
"In  Christ,"  says  St.  Cyril,  "the  Word  united  Himself  to  the 
blood,  as  well  as  to  the  body  and  soul."  And  the  Apostle  St.  Paul 
confirms  this  with  the  words  "  Forasmuch  then  as  the  children 
were  partakers  of  flesh  and  blood,  he  also  himself  —  Christ  —  in 
like  manner  partook  of  the  same"  (Heb.  ii.  14).  Hence  it  is 
that  this  blood  has  the  power  to  cleanse  the  world  from  their 
sins,  and  that  we  adore  this  precious  blood  in  the  holy  sacrifice  of 
the  Mass,  because  like  the  body  of  Christ  it  is  united  to  the 
Divine  Person.  O  infinitely  exalted  union !  How  Thy  sublimity 
presses  us  into  the  dust,  so  as  in  the  dust  to  honor  and  glorify 
the  Godhead! 

But  in  this  union  He  has  also  shown  His  power,  wisdom,  and 
goodness.  For  what  can  be  more  powerful  than  to  unite  most 
intimately  with  one  another  objects  which  are  farther  apart  than 
heaven  and  earth  ?  What  can  be  wiser  than  for  the  Redeemer  of 
the  world  to  unite  the  first  with  the  last  to  connect  the  Divine 
Word  as  the  beginning  of  all  things  with  mankind  who,  in  the 
creation  of  the  world,  was  the  last?  What  can  be  more  good  or 
kind  than  that  the  Creator  Himself  should  communicate  Himself 
to  His  creatures  and  be  united  with  them  ?  His  goodness  is  great 
because  by  His  presence  He  communicates  Himself  to  all  crea- 
tures. His  goodness  is  greater  because  He  unites  Himself  with 
the  just  by  His  grace.  But  this  is  the  greatest  measure  of  good- 
ness that  He  has  united  Himself  to  human  nature  in  one  Person. 

3.  Through  this  union  everything  that  the  world  had  lost  has 
been  regained.  A  stream  of  boundless  graces  is  opened  to  it, 
sinful  concupiscence  is  lessened,  the  glory  of  God  promoted,  His 
honor  increased,  His  name  extended,  His  enemies  brought  to 
shame,  the  whole  of  nature  renewed  and  placed  in  a  better  con- 
dition. For  "  In  Christ,"  writes  the  Apostle  St.  Paul,  "  God  has 
blessed  us  with  all  spiritual  blessings  in  heavenly  places.  In  the 
dispensation  of  the  fulness  of  times,  to  establish  all  things  in 
Christ,  which  are  in  heaven  and  on  earth"  (Eph.  i.  3  and  10). 
O  dear  brethren !  What  blessings  have  flowed  upon  us  through 


this  union!  To  what  an  exalted  plane  has  not  the  Son  of  God 
lifted  up  mankind  disgraced  by  sin?  How  gloriously  adorned 
does  this  image  appear  again  which  God  made  according  to  His 
likeness,  and  which  the  evil  spirit  had  deformed  so  frightfully? 
Therefore  we  ought  as  often  as  we  reflect  upon  this  union  of 
God  with  humanity,  or  when  we  utter  it  with  our  lips,  to  thank 
God,  and  if  not  the  whole  body,  at  least  bow  our  head,  because 
He  has  vouchsafed  to  take  our  body  and  become  flesh !  Behold 
the  Church  in  her  servants.  As  often  as  the  priest  repeats  the 
words  in  Holy  Mass,  "  The  Word  was  made  flesh,"  he  falls  upon 
his  knees;  as  often  as  the  words  et  incarnatus  est  are  sung  by 
the  choir  at  High  Mass,  every  one  bows  reverently.  And  what 
do  you  do  when  you  hear  the  bell  ring  for  the  "  Angelus,"  and  you 
are  invited  to  remember  with  gratitude  the  great  and  ever  ador- 
able mystery  of  the  Incarnation  of  Jesus  Christ?  The  Church 
reminds  us  three  times  during  the  day  of  this  unspeakable  bless- 
ing and  how  often  do  we  really  think  about  it?  You  ought  to 
fall  upon  your  knees  thrice  during  the  day  at  the  words  "  And 
the  Word  was  made  flesh,"  and  praise  the  boundless  love  of  your 
God!  But  what  do  you  do?  Alas!  you  seldom  think  about  it, 
especially  in  the  hour  of  temptation!  God  took  our  flesh,  He 
became  our  brother  in  the  flesh  —  and  you  do  not  fear  to  sin 
against  your  flesh!  You  have  become  related  by  blood  to  the 
second  Person  of  the  most  adorable  Trinity  and  dishonor  your 
body!  What  a  responsibility!  Ponder  this  well,  and  keep  your 
body  holy ! 

References 

Hehel,  "  Time  and  Place  of  the  Incarnation,"  "  The  Mystery  of  the  In- 
carnation Revealed  in  Parables  " ;  The  "  Necessity  of  the  Incarnation  " ; 
"  The  Love  of  the  Most  Holy  Trinity  Manifested  in  the  Incarnation,"  in 
Sermons  on  Christian  Doctrine;  Sharpe,  "  Our  Rise  or  Fall,"  in  Plain 
Sermons  by  Practical  Preachers,  Vol.  I,  p.  84 ;  McSorley,  "  The  Nativity," 
in  Plain  Sermons,  Vol.  II,  p.  62 ;  Newman,  "  The  Mystery  of  Godliness," 
in  Parochial  and  Plain  Sermons,  Vol.  V;  "The  Mystery  of  Divine  Con- 
descension," in  Discourses  to  Mixed  Congregations. 

Catholic  Encyc.,  Vol.  XII,  pp.  378  ff . ;  Summa  Theol,  III,  q.  l;  Tan- 
querey,  De  Verbo  Incarnato,  Nos.  1051  ff.,  Nos.  1155  ff . ;  Hurter,  Theol. 
Dog.,  Vol.  II,  Nos.  467  ff. ;  Pohle-Preuss,  Soteriology,  pp.  13  ff. ;  Chris- 
tology,  pp.  95  ff. ;  Faber,  Bethlehem;  Vaughan,  The  Divine  Armory,  etc., 
PP-  135  ff. ;  Callan,  Illustrations  for  Sermons,  etc.,  pp.  19  ff. ;  Bellord, 
Meditations,  etc.,  Vol.  I,  pp.  236,  274. 


102      PAROCHIAL   COURSE   OF   INSTRUCTIONS 


FEAST  OF  CIRCUMCISION 

SUBJECT 
HALLOWED   BE   THY   NAME 

TEXT 

His  name  was  called  Jesus,  which  was  called  by  the  angel,  before  he 
was  conceived  in  the  womb.  —  LUKE  ii.  21. 

Analysis 

INTRODUCTION.  In  the  Old  Law  (Gen.  xvii.  12)  it  was  re- 
quired that  every  male  child  should  on  the  eighth  day  after  his 
birth  be  circumcised,  and  thus  admitted  among  God's  chosen 
people.  The  rite  of  circumcision  in  the  Old  Law  corresponded 
to  the  Sacrament  of  Baptism  in  the  New  Law  and  was  the  means 
of  remitting  original  sin.  Our  Lord,  although  free  from  every 
sin,  submitted  to  this  rite  in  order  to  show  that  He  was  a  true 
Son  of  Abraham,  to  manifest  respect  and  obedience  to  the  es- 
tablished law,  and  to  prove  that  He  had  a  real  human  body.  At 
the  time  of  circumcision  a  name  was  given  to  the  child.  Our 
Lord  was  called  Jesus,  which  signified  His  office  as  Saviour.  On 
this  feast  of  the  Circumcision,  therefore,  it  is  most  appropriate 
that  we  should  meditate  on  the  first  petition  of  the  Lord's  prayer, 
"  hallowed  be  thy  name." 

I.  The  first  petition  of  the  Lord's  Prayer,    i.  In  the  opening 
words  of  the  Lord's  Prayer  we  ask  that  God's  name  may  be  hon- 
ored, which  shows  that  God's  glory  should  be  our  chief  desire. 
2.  This  petition  does  not  mean  that  God's  essential  glory  or  per- 
fection should  be  increased,  nor  that  the  honor  given  Him  on 
earth  should  be  equal  to  that  shown  Him  in  heaven. 

II.  The  objects  of  this  petition.    We  ask:  I.  That  we  may 
praise  God  with  our  hearts  and  lips ;  2.  That  those  in  error  may 
be  brought  to  recognize  and  revere  His  Church ;  3.  That  sinners 


HALLOWED   BE   THY   NAME  103 

may  be  converted  to  His  service ;  4.  That  men  may  learn  to  refer 
all  blessings  to  Him  as  to  their  author  and  source. 

CONCLUSION.  Our  conduct  should  be  in  conformity  with  this 
petition,  i.  Catholics  must  not  cause  the  name  of  God  or  of 
His  Church  to  be  profaned  by  their  own  evil  words  and  actions. 
2.  On  the  contrary,  by  clean  speech  and  good  example,  Catho- 
lics ought  to  excite  others  to  exalt  the  name  of  God,  to  respect 
the  faith  of  Christ,  and  to  honor  His  Church.  3.  Good  resolu- 
tions for  the  New  Year. 

Catechism  of  the  Council  of  Trent,  Part  IV 

Hallowed  be  Thy  Name 

OBJECTS  AND  ORDER  OF  OUR  PRAYERS 

What  should  be  the  objects  and  the  order  of  our  prayers  we 
learn  from  the  Lord  and  Master  of  all;  for  as  prayer  is  the 
envoy  and  interpreter  of  our  wishes  and  desires,  we  then  pray 
as  we  ought  when  the  order  of  our  prayers  corresponds  with  that 
of  their  objects. 

True  charity  admonishes  us  to  love  God  with  our  whole  heart 
and  soul,  for  as  He  alone  is  the  supreme  good,  He  justly  com- 
mands our  particular  and  especial  love;  and  this  love  we  cannot 
cherish  towards  Him  unless  we  prefer  His  honor  and  glory  to  all 
created  things.  Whatever  good  we  or  others  enjoy,  whatever 
good  man  can  name,  is  inferior  to  God,  because  emanating  from 
Him  who  is  the  supreme  good. 

In  order,  therefore,  that  our  prayers  may  proceed  in  due  order, 
our  divine  Redeemer  has  placed  this  petition,  which  regards  our 
chief  good,  at  the  head  of  the  others,  thus  teaching  us  that  be- 
fore we  pray  for  anything  for  our  neighbor  or  ourselves,  we 
should  pray  for  those  things  which  appertain  to  the  glory  of  God, 
and  make  known  to  Him  our  wishes  and  desires  for  their  accom- 
plishment. Thus  shall  we  remain  in  charity,  which  teaches  us  to 
love  God  more  than  ourselves,  and  to  make  those  things  which 
we  desire  for  the  sake  of  God  the  first,  and  what  we  desire  for 
ourselves  the  next,  object  of  our  prayers. 


104      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

OBJECT  OF  THIS  PETITION  AS  IT  REGARDS  GOD 

But  as  desires  and  petitions  regard  things  which  we  lack,  and 
as  God,  that  is  to  say  His  divine  nature,  can  receive  no  accession, 
nor  can  the  Divinity  adorned  after  an  ineffable  manner  with  all 
perfections  admit  of  increase,  the  faithful  are  to  understand  that 
what  we  pray  for  to  God  regarding  Himself  belongs  not  to  His 
intrinsic  perfections,  but  to  His  external  glory.  We  desire  and 
pray  that  His  name  may  be  better  known  to  the  nations ;  that  His 
kingdom  may  be  extended;  and  that  the  number  of  His  faithful 
servants  may  be  every  day  increased,  —  three  things,  His  name, 
His  kingdom,  and  the  number  of  His  faithful  servants,  which 
regard  not  His  essence,  but  His  extrinsic  glory. 

WHAT  WE  SOLICIT  IN  THIS  PETITION  :  FIRST 

When  we  pray  that  the  name  of  God  may  be  hallowed,  we 
mean  that  the  sanctity  and  glory  of  His  name  may  be  increased ; 
and  here  the  pastor  will  inform  his  pious  hearers  that  our  Lord 
does  not  teach  us  to  pray  that  it  be  hallowed  on  earth  as  it  is  in 
heaven,  that  is,  in  the  same  manner  and  with  the  same  perfection, 
for  this  is  impossible ;  but  that  it  be  hallowed  through  love,  and 
from  the  inmost  affection  of  the  soul. 

True,  in  itself  His  name  requires  not  to  be  hallowed.  "  It  is 
terrible  and  holy," *  even  as  He  Himself  is  holy ;  nothing  can  be 
added  to  the  holiness  which  is  His  from  eternity.  Yet  as  on  earth 
He  is  much  less  honored  than  He  should  be,  and  is  even  sometimes 
dishonored  by  impious  oaths  and  blasphemous  execrations,  we 
therefore  desire  and  pray  that  His  name  may  be  celebrated  with 
praise,  honor,  and  glory,  as  it  is  praised,  honored,  and  glorified 
in  heaven.  We  pray  that  His  honor  and  glory  may  be  so  con- 
stantly in  our  hearts,  in  our  souls,  and  on  our  lips,  that  we  may 
glorify  Him  with  all  veneration,  both  internal  and  external,  and, 
like  the  citizens  of  heaven,  celebrate  with  all  the  energies  of  our 
being  the  praises  of  the  holy  and  glorious  God. 

We  pray  that  as  the  blessed  spirits  in  heaven  praise  and  glorify 
God  with  one  mind  and  one  accord,  mankind  may  do  the  same ; 
that  all  men  may  embrace  the  religion  of  Christ,  and,  dedicating 

1  P§.  xcviii.  3. 


HALLOWED   BE   THY   NAME  105 

themselves  unreservedly  to  God,  may  believe  that  He  is  the  foun- 
tain of  all  holiness,  and  that  there  is  nothing  pure  or  holy  that 
does  not  emanate  from  the  holiness  of  His  divine  name.  Accord- 
ing to  the  Apostle,  the  Church  is  cleansed  "  by  the  laver  of  water 
in  the  word  of  life," *  meaning  by  "  the  word  of  life  "  the  name 
of  the  Father,  of  the  Son,  and  of  the  Holy  Ghost,  in  which  we 
are  baptized  and  sanctified. 

SECOND 

As,  then,  for  those  on  whom  His  name  is  not  invoked  there  can 
exist  no  expiation,  no  purity,  no  integrity,  we  desire  and  pray  that 
mankind,  emerging  from  the  darkness  of  infidelity  and  illumined 
by  the  rays  of  the  divine  light,  may  confess  the  power  of  His 
name;  that  seeking  in  Him  true  sanctity,  and  receiving  by  His 
grace  the  sacrament  of  baptism,  in  the  name  of  the  holy  and  un- 
divided Trinity,  they  may  arrive  at  perfect  holiness. 

THIRD 

Our  prayers  and  petitions  also  regard  those  who  have  forfeited 
the  purity  of  baptism  and  sullied  the  robe  of  innocence,  thus  in- 
troducing again  into  their  unhappy  souls  the  foul  spirit  that 
before  possessed  them.  We  desire,  and  beseech  God,  that  in 
them  also  may  His  name  be  hallowed;  that,  entering  into  them- 
selves and  returning  to  the  paths  of  true  wisdom,  they  may  re- 
cover, through  the  sacrament  of  penance,  their  lost  holiness,  and 
become  pure  and  holy  temples  in  which  God  may  dwell. 

FOURTH 

We  also  pray  that  God  would  shed  His  light  on  the  minds  of 
all,  to  enable  them  to  see  that  every  good  and  perfect  gift,  "  com- 
ing down  from  the  Father  of  lights,"  2  proceeds  from  His  bounty, 
and  to  refer  to  Him  temperance,  justice,  life,  salvation.  In  a 
word,  we  pray  that  all  external  blessings  of  soul  and  body  which 
regard  life  and  salvation  may  be  referred  to  Him  whose  hands, 
as  the  Church  proclaims,  shower  down  every  blessing  on  the 
world.  Does  the  sun  by  his  light,  do  the  other  heavenly  bodies 

1  Eph.  v.  26.  *  James  i.  17. 


io6     PAROCHIAL  COURSE  OF   INSTRUCTIONS 

by  the  harmony  of  their  motions,  minister  to  man  ?  Is  life  main- 
tained by  the  respiration  of  that  pure  air  which  surrounds  us? 
Are  all  living  creatures  supported  by  that  profusion  of  fruits  and 
of  vegetable  productions  with  which  the  earth  is  enriched  and 
diversified?  Do  we  enjoy  the  blessings  of  peace  and  tranquil- 
lity through  the  agency  of  the  civil  magistrate?  All  these  and 
innumerable  other  blessings  we  receive  from  the  infinite  good- 
ness of  God.  Nay,  those  causes  which  philosophers  term  "  sec- 
ondary" we  should  consider  as  instruments  wonderfully  adapted 
to  our  use,  by  which  the  hand  of  God  distributes  to  us  His  bless- 
ings and  showers  them  upon  us  with  liberal  profusion. 

FIFTH 

But  the  principal  object  to  which  this  petition  refers  is  that  all 
recognize  and  revere  the  Spouse  of  Christ,  our  most  holy  mother 
the  Church,  in  whom  alone  is  that  copious  and  perennial  fountain 
which  cleanses  and  effaces  the  stains  of  sin;  from  whom  we  re- 
ceive all  the  sacraments  of  salvation  and  sanctification,  which  are, 
as  it  were,  so  many  celestial  channels  conveying  to  us  the  fertiliz- 
ing dew  which  sanctifies  the  soul;  to  whom  alone,  and  to  those 
whom  she  embraces  and  fosters  in  her  maternal  bosom,  belongs 
the  invocation  of  that  divine  Name  which  alone,  under  heaven, 
is  given  to  men,  whereby  they  can  be  saved.1 

NOTE 

The  pastor  will  urge  with  peculiar  emphasis  that  it  is  the  part 
of  a  dutiful  child  not  only  to  pray  for  his  Father  in  word,  but 
in  deed  and  in  work  to,  endeavor  to  afford  a  bright  example  of 
the  sanctification  of  His  holy  name.  Would  to  God  that  there 
were  none  who,  while  they  pray  daily  for  the  sanctification  of  the 
name  of  God,  violate  and  profane  it,  as  far  as  on  them  depends, 
by  their  conduct;  who  are  sometimes  the  guilty  cause  why  God 
Himself  is  blasphemed ;  and  of  whom  the  Apostle  has  said,  "  The 
name  of  God  through  you  is  blasphemed  among  the  Gentiles,"8 
and  Ezekiel :  "  They  entered  among  the  nations  whither  they 
went,  they  profaned  my  holy  name,  when  it  was  said  of  them: 

1  Acts  iv.  12.  See  Aug.  serm.  181,  de  tempore,  and  Greg.  lib.  35,  Moral, 
C.  6.  *  Rom.  ii.  24. 


HALLOWED   BE  THY   NAME  107 

This  is  the  people  of  the  Lord,  and  they  are  come  forth  out  of 
his  land.'' 1  Their  lives  and  morals  are  the  standard  by  which 
the  unlettered  multitude  judge  of  religion  itself  and  of  its 
founder :  to  live,  therefore,  according  to  its  rules,  and  to  regulate 
their  words  and  actions  according  to  its  maxims,  is  to  give  others 
an  edifying  example,  by  which  they  will  be  powerfully  stimulated 
to  praise,  honor,  and  glorify  the  name  of  our  Father  who  is  in 
heaven.  To  excite  others  to  the  praise  and  exaltation  of  the 
divine  name  is  an  obligation  which  our  Lord  Himself  has  im- 
posed on  us :  "  So  let  your  light  shine  before  men,  that  they  may 
see  your  good  works,  and  glorify  your  Father  who  is  in 
heaven " ; 2  and  the  prince  of  the  Apostles  says :  "  Having  your 
conversation  good  among  the  Gentiles  that  by  the  good  works, 
which  they  shall  behold  in  you  they  may  glorify  God  in  the  day 
of  visitation."8 

Sermons 

HALLOWED  BE  THY  NAME 
BY  THE  REV.  L.  RULAND,  D.D. 

Hallowed  be  thy  name.  This  is  the  first  petition  in  the  Lord's 
Prayer,  and  as  our  dear  Saviour  taught  us  to  ask  first  of  all  that 
God's  name  may  be  reverenced,  this  petition  undoubtedly  con- 
tains something  of  primary  importance  in  the  life  of  man. 

Almighty  God,  our  merciful  Father  in  Heaven,  is  the  Creator 
of  all  things.  When  this  fact  is  established,  it  follows  that  there 
can  be  no  other  aim  and  object  for  the  whole  of  creation  than  the 
honor  and  glory  of  God.  What  greater  interest  can  we  have  in 
life  than  the  effort  to  attain  the  object  for  which  we  were  created, 
and  to  realize  the  aim  of  our  existence?  Nothing  causes  more 
painful  disappointment  than  the  sense  that  after  exerting  oneself 
to  the  utmost,  all  has  been  in  vain,  and  the  end  has  not  been 
reached.  The  Greeks,  who  were  so  logical  in  all  their  thought, 
regarded  aimless  labor  as  a  fearful  punishment.  You  have 
heard  of  the  Danaidae,  who  toiled  incessantly  to  fill  barrels  with 
no  bottom.  Are  such  Danaidae  purely  fabulous?  If  you  look 
around,  you  will  discover  many  who  toil  -day  and  night  to  acquire 

1  Ezek.  xxxvi.  20.  *  Matt.  v.  16.  *    I  Peter  ii.  12. 


io8      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

earthly  riches,  fancying  that  the  vessel  of  their  earthly  existence 
is  strong  and  lasting;  they  never  give  a  thought  to  the  eternal 
Source  of  all  life,  their  Father  in  Heaven.  When  death  comes, 
he  crushes  with  his  heavy  tread  their  frail  vessel  of  temporal 
possessions  and  all  is  lost,  so  that  they  appear  before  their  Judge 
with  empty  hands. 

We  cannot  imagine  the  bitter  disappointment  felt  by  one  who 
in  the  light  of  eternity  looks  back  upon  his  wasted  life.  Our 
Saviour  wished  to  spare  us  this  sorrow,  and  so  He  taught  us  to 
seek  first  of  all  the  glory  of  God  as  the  all-important  object  of 
our  existence.  For  when  we  say,  "  Hallowed  be  thy  name,"  we 
pray  in  the  first  instance  that  God's  name  may  be  sanctified  in 
and  through  us. 

What  is  meant  by  God's  name?  Of  all  God's  creatures  we 
human  beings  alone  have  the  gift  of  speech.  All  the  memories, 
thoughts,  and  ideas  that  we  have  ever  had  regarding  a  thing  may 
be  recalled  to  our  minds  by  certain  sounds,  which  we  describe  as 
its  name.  Thus  the  name  of  God  comprises  for  us  all  that  we 
know  and  believe  about  Him ;  it  is  at  once  revelation  and  a  pro- 
fession of  faith.  The  name  of  God  is  the  loftiest  of  all  concep- 
tions, the  holiest  of  all  words.  "  Holy  and  terrible  is  his  name." 
God  Himself  revealed  His  own  infinity  when  in  the  burning  bush 
He  called  Himself  Jahwe  —  I  am  who  am. 

In  my  previous  sermon  I  invited  you  to  accompany  me  in 
thought  to  the  Mountain  of  the  Beatitudes ;  to-day  let  us  again 
visit  the  Holy  Land,  going  this  time  to  the  summit  of  Mount 
Sion. 

There  in  the  Temple  prayers  and  sacrifices  were  offered  night 
and  morning  to  the  one  true  God  who  had  revealed  His  name 
to  the  people  of  Israel.  But  though  we  might  listen  to  the 
priests'  prayers  and  songs  of  thanksgiving,  we  should  never  hear 
that  name  uttered ;  it  was  too  holy  and  awe-inspiring  to  be  spoken. 
Once  only  in  the  year,  when  on  the  great  day  of  atonement  the 
sin  offering  was  made,  the  high  priest  dipped  a  bunch  of  hyssop 
in  the  blood  of  the  victim,  and,  wearing  his  robes  of  office,  en- 
tered the  Holy  Place  at  sunrise,  passing  behind  the  heavy  cur- 
tains into  the  darkness  of  the  Holy  of  Holies.  The  people  could 
not  see  him,  but  all  were  aware  that  the  moment  had  come  for 


HALLOWED   BE  THY   NAME  109 

him  to  call  upon  the  Holy  Name  of  Jahwe;  and  in  silent  rever- 
ence they  muffled  their  faces  and  bowed  down  to  the  earth. 

Under  the  old  dispensation  the  name  of  God  was  fraught  with 
terror  and  hope,  but  to  us  it  is  full  of  glorious  realization.  To 
us  has  our  Saviour  appeared,  for  "  the  Word  was  made  flesh  and 
dwelt  among  us."  We  connect  with  the  name  of  God  a  far 
deeper  significance  than  did  the  Israelites,  for  to  use  it  conveys 
the  three  Divine  Persons,  —  Father,  Son,  and  Holy  Ghost, — 
and  the  miracles  of  our  Creation,  Redemption,  and  Sanctification. 
Although  we  are  no  longer  restrained  by  fear  from  pronouncing 
the  name  of  God,  it  is  still  as  holy  and  reverend  as  it  was  to  the 
Jews,  and  St.  Paul  says:  "Let  every  one  depart  from  iniquity 
who  naineth  the  name  of  the  Lord  "  (2  Tim.  ii.  19). 

"  Whose  image  and  inscription  is  this  ?  "  was  the  question  ad- 
dressed by  Christ  to  the  Pharisees  when  they  showed  Him  the 
tribute  money.  "Whose  image  and  inscription  is  this?"  is  the 
question  that  we  must  ask  with  reference  to  every  human  being 
placed  by  our  heavenly  Father  in  this  world  and  made  in  His 
likeness.  If  faith  is  banished  from  our  hearts,  reason  alone  will 
not  be  able  to  assign  a  fitting  inscription  to  human  existence. 
Some  will  say  that  man  is  lord  of  the  world,  others  that  he  is 
the  product  of  blind  chance ;  no  one  could  ever  decide  unless  the 
finger  of  God  had  traced  His  holy  name  as  an  inscription  on  the 
human  soul,  rendering  it  naturally  Christian.  Hence  the  name 
of  God  must  be  sanctified  in  and  through  us  during  our  whole 
life. 

The  first  essential  is  for  it  to  be  stamped  on  the  soul  in  child- 
hood. The  name  of  God  must  be  familiar  to  a  child  both  at  home 
and  at  school.  When  Christianity  was  first  taught,  a  high  degree 
of  intellectual  culture  existed  in  the  world,  and  in  spite  of  her 
unassuming  form  —  to  the  Jews  a  stumbling  block  and  to  the 
Gentiles  foolishness  —  the  Church  occupied  a  favorable  position. 
Pagan  civilization  had  a  religious  basis,  and  had  outwardly  pros- 
pered, but  in  course  of  time  this  outward  semblance  lost  all  real 
meaning,  for  the  ancient  faith  had  been  destroyed  by  doubt  and 
ridicule.  Christianity  adapted  itself  to  the  old  forms  and  acted 
like  leaven,  filling  them  with  a  new  significance,  until  at  last  it 
had  renewed  the  face  of  the  earth.  Then,  equipped  with  the 


no  PAROCHIAL  COURSE  OF  INSTRUCTIONS 

eternal  truth  of  Divine  Revelation  and  also  with  the  learning  of 
ancient  civilization,  the  Church  was  able  to  encounter  nations 
previously  barbaric,  and  instruct  them  in  things  necessary  for 
their  religious  and  temporal  welfare.  For  centuries  no  one  ques- 
tioned her  right  to  control  education,  and  it  is  only  recently  that 
scholars  have  begun  to  go  their  own  way,  which  is  frequently 
in  direct  opposition  to  faith  in  Revelation.  Perhaps  no  erroneous 
doctrine  has  had  such  disastrous  results  as  the  superficial  state- 
ment that  there  must  needs  be  antagonism  between  science  and 
religion.  It  is  true  that  the  field  covered  by  secular  science  is 
now  so  vast  that  it  could  not  possibly  stand  under  the  direct  con- 
trol of  the  Church.  Science  is  now  a  grown-up  daughter,  taking 
her  place  beside  her  mother  the  Church ;  but  she  should  never 
forget  her  early  home,  or  deny  that  she  received  her  earliest 
training  there.  There  is  no  antagonism  between  faith  and 
knowledge,  —  where  knowledge  ends,  faith  begins;  where  the 
light  of  intellect  fails  to  illumine  the  path  of  the  scientist,  the 
rays  of  Divine  Revelation  shine  forth.  Scientific  research  cannot 
be  carried  on  exclusively  by  churchmen,  but  God's  name  ought 
still  to  be  inscribed  upon  every  department  of  knowledge,  for 
the  aim  and  object  of  all  education  is  to  render  man  capable  of 
realizing  the  purpose  of  his  existence.  Schools  at  the  present 
day  are  contented  if  they  supply  the  young  with  useful  informa- 
tion, and  fit  them  to  earn  their  livelihood  and  become  reasonably 
good  portions  of  the  machinery  of  earthly  life.  But  "  what  shall 
it  profit  a  man,  if  he  gain  the  whole  world,  and  suffer  the  loss 
of  his  soul"  (Mark  viii.  36). 

Adherents  of  the  modern  school  of  thought  have  no  right  to 
say  that  this  is  an  exaggerated  reproof.  They  maintain  that  it  is 
the  business  of  the  state  and  state-provided  school  to  look  after 
the  temporal  interests  of  the  people,  and  that  the  Church  may  at- 
tend to  their  spiritual  welfare.  In  opposition  to  this  theory  is 
the  authoritative  utterance  of  our  Divine  Lord  and  Master,  who 
emphatically  impresses  upon  us  all  that  the  one  thing  needful  is 
to  seek  the  Kingdom  of  God  with  all  the  faculties  of  our  mind, 
and  He  has  taught  us  to  say,  "  Our  Father  who  art  in  heaven, 
hallowed  be  thy  name."  The  one  thing  needful  cannot  be  subor- 
dinated to  any  scheme  of  instruction ;  the  name  of  the  most  high 


HALLOWED   BE  THY   NAME  in 

God  cannot  be  put  on  a  level  with  the  multiplication  table,  nor 
can  the  worship  of  the  supreme  Ruler  and  Creator  of  the  uni- 
verse—  the  chief  end  for  which  we  were  created  —  be  regarded 
as  of  less  importance  than  lessons  in  reading  and  writing.  Reli- 
gion is  not  a  lifeless  thing,  it  is  the  atmosphere  that  gives  life 
to  our  souls,  and  it  ought  to  permeate  our  whole  existence  and 
determine  all  our  actions.  At  the  beginning  and  end  of  each 
day's  work  we  say :  "  Hallowed  be  thy  name,"  and  the  thought 
should  remain  in  our  hearts  while  our  hands  are  busy  with  their 
daily  occupations. 

A  philosopher  seated  at  his  desk  may  be  able  to  distinguish 
the  natural  and  supernatural  aims  of  men,  but  in  actual  life  this 
distinction  does  not  exist,  and  all  education  is  worthless  unless  it 
enables  a  man  to  attain  the  end  proposed  for  him  by  his  Creator. 
What  would  it  benefit  an  army  to  equip  it  with  first-rate  weapons, 
if  it  were  left  without  leaders  and  without  an  object,  so  that  each 
soldier  could  go  wherever  he  chose  ?  Every  good  teacher  rightly 
expects  his  pupils  to  be  grateful  to  him  if  they  succeed  in  life. 
Those,  however,  who  give  instruction  quite  apart  from  all  men- 
tion of  religion,  must  expect  to  hear  the  children  of  this  world 
reproach  them  at  the  last  day,  saying:  "All  that  you  taught  us 
was  vain ;  you  never  spoke  to  us  of  God ;  you  showed  us  pictures 
of  all  kinds  of  things,  but  allowed  the  image  of  God  to  be  obliter- 
ated in  our  souls ;  you  made  us  learn  the  names  of  earthly  kings 
in  remote  ages,  but  not  the  name  of  the  King  of  Heaven,  whose 
reign  is  everlasting ;  we  know  all  about  minute  germs  and  fungi, 
and  nothing  at  all  about  God." 

My  Brethren,  all  creation  exists  for  the  glory  of  God:  the 
earth,  sea,  and  stars  extol  Him,  the  spirits  in  Heaven  sing  His 
praise ;  our  lives  belong  to  Him,  and  therefore  we  must  teach  our 
children  to  pronounce  His  Name;  all  our  systems  of  education 
ought  to  be  inscribed  with  it,  and  it  should  be  written  large  upon 
our  whole  existence. 

We  ought  to  do  our  daily  work  in  God's  name.  A  mere  animal 
devoid  of  reason  may  be  satisfied  if  it  can  supply  the  needs  of  the 
moment  without  regarding  its  existence  as  a  whole ;  but  man  sees 
how  events  are  connected  and  tries  to  obtain  a  comprehensive 
view  of  all  his  actions. 


112     PAROCHIAL  COURSE  OF   INSTRUCTIONS 

If  nothing  else  were  required  of  us  but  to  enjoy  ourselves,  we 
should  have  no  difficulty  in  constructing  a  uniform  scheme  of 
life ;  but  stern  reality  teaches  us  that  enjoyment  is  not  all.  Who 
will  help  us  to  bear  the  burden  and  heat  of  the  day,  who  will 
stand  by  us  in  our  struggles  and  warfare,  if  we  cannot  range 
ourselves  under  a  banner  that  will  lead  us  to  victory?  Even 
wicked  men  show  us  how  impossible  it  is  to  attempt  a  serious 
undertaking  unaided,  for  as  soon  as  they  encounter  any  obstacle 
they  blasphemously  curse  God's  name  and  try  to  accomplish  their 
designs  in  the  name  of  the  devil,  because  their  corrupt  hearts 
cannot  rise  to  seek  assistance  in  the  name  of  the  Lord.  It  is 
horrible  even  to  think  of  such  abominable  sins;  but  nevertheless 
this  dark  background  shows  up  more  brightly  the  pious  uplifting 
of  the  heart  to  God  in  all  difficulties  and  trials,  the  trustful  appeal 
to  His  holy  name,  and  the  crown  of  glory  bestowed  on  those  who 
patiently  endure  and  eventually  triumph  in  the  name  of  the  Lord. 

God's  holy  name  ought  to  be  inscribed  not  only  over  places 
where  we  work,  but  also  over  those  where  we  take  our  pleasure. 
Art  furnishes  us  with  many  delights,  but  we  should  never  for- 
get that  though  poets  extol  her  as  inspired,  she  is  in  reality  the 
offspring  of  religion,  since  all  art  originated  in  the  worship  of 
God.  The  first  achievements  of  architecture  were  temples,  richly 
ornamented  with  a  view  to  beauty,  not  solidity  of  structure,  and 
the  psalmist's  harp  sounded  the  praises  of  God.  The  drama  had 
its  rise  in  religious  worship,  and  the  greatest  sculptors  and 
painters,  men  like  Michelangelo  and  Raphael,  dedicated  their 
greatest  skill  to  the  service  of  the  sanctuary.  Nowadays  art  is 
often  a  degenerate  daughter  of  religion,  and  refuses  to  recog- 
nize her  mother,  and  possibly  for  that  very  reason  she  is  fre- 
quently barren,  unendurable,  and  incomprehensible.  She  has 
forsaken  her  home,  and  her  brow  is  no  longer  crowned  with  the 
consecration  of  God's  holy  name. 

Some  time  ago  I  visited  a  museum  where  I  saw  a  stone  com- 
pletely covered  with  hieroglyphic  inscriptions.  When  it  had 
been  discovered  no  one  was  able  to  decipher  it,  but  the  finder  was 
not  discouraged.  He  noticed  that  one  particular  sign  was  of 
frequent  recurrence,  and  by  dint  of  much  study  he  came  to  the 
conclusion  that  it  was  the  name  of  a  king.  This  name  gave  the 


HALLOWED   BE   THY   NAME  113 

clue  by  means  of  which  he  was  able  to  read  the  rest  of  the  in- 
scription, and  even  to  restore  the  dead  language  in  which  it  was 
written.  I  think  we  may  regard  this  as  a  parable :  our  souls  bear 
the  image  and  inscription  of  Almighty  God,  who  made  them. 
Whatever  may  be  the  various  aims  of  men's  endeavors,  the  name 
of  God  remains  inscribed  on  the  heart  of  every  human  being ;  so 
let  us  hope  and  pray  that  this  most  holy  name  may  once  more 
prove  a  bond  of  union ;  that  it  may  serve  to  draw  the  hearts  of 
men  together,  so  they  may  again  learn  to  understand  the  old 
language  of  religion  in  which  we  pray  "  Hallowed  be  thy  name." 

THE  HOLY  NAME 
BY  THE  REV.  W.  D.  STRAPPINI,  S.J. 

1.  How  can  we  begin  this  new  year  of  our  lives  better  than 
under  the  invocation  of  His  holy  name  ?    What  can  we  do  better 
than  call  to  our  minds  all  that  this  holy  name  means  to  us  ? 

How  much  significance  there  is  in  a  name!  The  name  of  a 
great  man  when  it  sounds  in  our  ears  brings  to  our  minds  the 
mighty  deeds  which  have  made  the  doer  of  them  to  stand  out 
before  mankind  as  one  set  on  a  pinnacle,  an  enduring  example 
of  what  can  be  done  by  men ;  a  lasting  encouragement  to  others 
to  spur  them  on  that  they  may  do  likewise.  Not  indeed  that 
great  men,  great  that  is  in  the  eyes  of  mankind,  are  all  to  be 
imitated  always  in  that  wherein  they  are  esteemed  great.  And 
yet  great  men,  those  who  have  distinguished  themselves  above 
and  beyond  their  fellow  men,  are  all  serviceable  to  us.  If  they 
do  not  teach  us  what  to  do  they  at  least  are  conspicuous  examples 
of  what  we  should  avoid.  So  great  men  are  useful  to  mankind, 
and  it  is  a  fitting  recognition  of  their  services  to  men,  whether 
rendered  knowingly  or  unknowingly,  that  they  should  have  the 
reward  of  being  called  great. 

2.  Now  this  is  a  reward  sometimes  bestowed  by  God  Himself. 
David  was  a  great  man.    He  was  great  by  his  valor,  great  by  his 
deeds,  great  by  his  sufferings.    He  was  great  by  those  many  ad- 
mirable qualities  which  enabled  him  to  rise  from  being  a  simple 
shepherd  to  be  the  king  of  an  historic  people.     If  his  sins  were 
great,  he  was  great  by  his  repentance.    And  how  great  he  is  by 


ii4     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

the  expression  he  has  given  in  his  psalms  to  those  thoughts  and 
aspirations,  welling  up  indeed  from  the  hearts  of  many  before 
him  and  many  after  him,  but  nowhere  finding  such  true  and 
powerful  expression  as  in  his  own  words!  David  was  great  in 
all  those  ways,  and  it  was  as  a  reward  that  God  said  to  him: 
"  I  have  made  thee  a  great  name,  great  as  the  names  of  the 
great  ones  on  the  earth." 

With  the  opening  of  the  new  year  we  celebrate  the  memory  of 
that  name  which  is  great  above  all  names.  If  for  his  great  deeds 
a  great  name  was  prepared  for  David,  it  was  for  His  greater 
deeds  that  a  still  greater  name  was  given  to  Our  Lord;  it  was 
for  His  great  deeds  that  God  exalted  Him,  and  bestowed  upon 
Him  a  name  above  all  names,  that  at  the  name  of  Jesus  every 
knee  should  bow. 

He  was  given  a  great  name  because  He  was  faithfully  to  do 
a  great  work ;  He  was  to  work  out  the  liberation  and  the  salva- 
tion of  mankind,  and  because  He  did  this  work  He  was  given 
the  great  name  of  Jesus,  which  means  "  saviour  " ! 

3.  Many  men  have  been  called  liberators  and  saviours.    They 
have  liberated  their  people  from  captivity,  as  Moses  liberated  the 
Israelites,  and  they  have  saved  their  people,  as  David  saved  his 
people  from   Goliath.     By  waging  war,  successful  war,  many 
have  been  called  great  liberators.    Yes  —  but  at  the  cost  of  how 
much  misery  and  how  much  affliction !    How  many  ruined  towns 
and  desolate  homesteads  have  they  not  made  in  gaining  for  them- 
selves their  title!    Yes  —  they  were  great,  as  men  of  this  world 
are  accounted  great,  but  Christ  our  Lord  is  great  with  a  greatness 
not  based  on  the  false  standards  of  men.     Not  by  war  and  de- 
struction, not  by  the  ruin  of  hearths  and  homes,  not  by  the  shed- 
ding of  blood  did  He  win  His  name  of  Saviour  —  but  stop! 
What  am  I  saying?    There  was  toil,  and  there  was  labor,  and 
there  was  suffering,  and  there  was  shedding  of  blood,  but  it  was 
He  who  toiled,  it  was  He  who  labored,  it  was  He  who  suffered, 
and  the  blood  which  was  shed  was  His  very  own"! 

4.  "  And  his  name  was  called  Jesus."    All  names  were  pos- 
sible to  Him.    The  Father  almighty  might  have  chosen  a  name 
for  His  Son  from  any  of  the  mighty  works  in  which  that  Son 
had  co-operated  —  the  Son  had  co-operated  in  the  creation  of 


HALLOWED   BE  THY   NAME  115 

heaven  and  earth,  for  St.  John  tells  us,  without  him  was  made 
nothing  that  was  made  —  yet  not  from  any  of  these  mighty  works 
was  His  name  chosen.  No;  not  from  His  creative  works,  not 
from  His  divine  attributes,  was  His  name  chosen,  but  His  name 
was  taken  from  those  sinful  men  whom  He  came  to  save!  The 
name  which  is  above  every  name,  the  name  which  is  singled  out 
for  the  Son  of  God  to  bear,  this  glorious  name  of  Jesus,  is  given 
to  Him  for  what  He  has  done  and  for  what  He  has  suffered  for 
us  men  and  for  our  salvation. 

5.  It  is  a  name  not  only  glorious  for  Christ  to  bear;  it  is  a 
name  full  of  overflowing  consolation  for  us,  full  of  the  certainty 
of  help  just  in  those  circumstances  in  which  no  other  name  can 
hold  out  any  promise.  Men  by  their  actions  may  make  their 
names  great  in  the  estimation  of  their  fellow  men,  but  they  can- 
not make  their  names  a  solid  means  of  salvation  from  passion 
and  error  and  the  downward  tendencies  of  human  nature,  salva- 
tion from  sin  and  moral  death.  In  this  respect  —  and  think  how 
much  it  is  —  the  Holy  Name  given  to  our  Lord  differs  from  all 
other  names ;  not  merely  a  glorious  name  for  the  Messias  to  bear, 
but  a  daily  and  hourly  reminder  to  us  of  the  source  of  all  our 
graces  and  blessings.  This  is  what  He  tells  us  Himself.  The 
day  before  He  suffered,  seeing  the  grief  of  His  sorrowing 
apostles,  He  consoled  them  with  the  promise:  "If  you  ask  the 
Father  anything  in  my  name,  he  will  give  it  you."  It  was  as  if 
He  had  said,  you  need  not  wait  for  me  as  your  mediator  to 
pray  for  you,  pray  yourselves,  using  my  name,  and  the  power  of 
my  name  with  your  heavenly  Father  will  win  for  you  all  that 
you  shall  rightly  ask  for.  No  wonder  that  that  name  is  a  power 
with  God.  Think  of  all  the  divine  bearer  of  that  name  did  and 
suffered  on  behalf  of  those  who  bring  their  petitions  to  the  throne 
of  God  under  the  shelter  of  that  greatest  of  names.  Do  we  want 
evidence  of  the  wonder-working  power  of  that  name?  In  the 
Acts  of  the  Apostles  we  read  how  St.  Peter  has  shown  us  the 
power  of  that  name  when  rightly  invoked.  Going  with  St.  John 
into  the  Temple  they  found  a  lame  man  lying  at  the  gate,  who 
lifted  up  his  eyes  and  hands  and  besought  alms.  Turning  to 
him  St.  Peter  said :  "  Silver  and  gold  have  I  none ;  but  what  I 
have,  I  give  thee:  In  the  name  of  Jesus  Christ  of  Nazareth, 


ii6     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

arise,  and  walk."  And  in  the  power  of  that  name  he  straightway 
arose  and  walked  and  went  with  them  into  the  Temple,  praising 
God,  who  had  given  to  man  a  name  of  such  power.  St.  Peter 
knew  the  power  of  that  name,  for  did  he  not  remember  that  when 
his  Master  had  sent  him  and  the  other  apostles  on  their  first  mis- 
sionary journey  they  had  come  back  rejoicing  and  saying,  "  Lord, 
the  devils  also  are  subject  to  us  in  thy  name." 

6.  "  And  His  name  was  called  Jesus."  Each  one  of  us  can  say, 
He  was  called  this  name  for  me.  He  is  not  simply  the  Saviour 
of  other  men;  He  is  my  Saviour  also.  This  name  is  given  for 
each  of  us  to  invoke,  as  much  as  it  was  given  to  the  apostles  and 
the  first  disciples.  This  name  is  no  less  powerful  now  than  it 
was  in  the  days  of  St.  Peter.  If  we  do  not  always  obtain  the 
same  results  when  we  invoke  that  holy  name,  the  fault  lies  with 
ourselves ;  we  perhaps  have  not  the  purity  of  heart  which  opened 
heaven  to  their  invocation,  or  our  own  self-interest  is  too  largely 
our  real  motive. 

When  you  invoke  this  holy  name  see  that  you  make  yourself 
not  unworthy  of  a  hearing.  Let  this  name  rise  to  God  from  pure 
lips  and  from  a  soul  free  from  sin ;  then  shall  you  begin  to  know 
what  power  there  is  in  the  invocation  of  that  holiest  of  names; 
then  shall  you  begin  to  know  the  reason  we  all  have  to  thank 
God  that  His  name  was  called  Jesus. 

References 

Bonomelli-Byrne,  in  Christian  Mysteries,  Vol.  I,  pp.  203  ff. ;  Corsi,  in 
Little  Sermons  on  the  Catechism;  MacDonald,  in  Plain  Sermons  by  Prac- 
tical Preachers,  Vol.  I ;  Burke,  C.  S.  P.,  in  Sermons  for  the  Ecclesiastical 
Year;  Devine,  in  A  Year's  Sermons,  Vol.  I ;  Graham,  "  Circumcision," 
in  Pulpit  Commentary,  Vol.  Ill;  Vol.  IV,  p.  85;  Sutcliffe,  in  Homiletic 
Monthly,  June  1916;  Schwertner,  in  Horn.  Monthly,  Oct.  1918  to  Sept.  1919; 
Bossuet,  in  Meditations  sur  lEvangile;  in  Elevations  sur  les  Mysteres, 
I7ieme  Semaine. 

Catholic  Encyclopedia,  Vol.  Ill,  pp.  779  ff. ;  Vol.  VII,  pp.  420  ff. ;  Summa 
Theol.,  Ill,  q.  37;  I,  q.  13;  Ha,  Ilae,  q.  83,  a.  9;  Pohle-Preuss,  God:  His 
Knowability,  etc.,  pp.  133  ff. ;  Vaughan,  The  D'vuine  Armory,  etc.,  pp.  388  ff. ; 
Callan,  Illustrations  for  Sermons,  etc.,  pp.  13,  33  ff. ;  Bellord,  Meditations, 
etc.,  Vo4.  I,  pp.  30,  276. 


HOLY   ORDERS  117 


SUBJECT 
HOLY   ORDERS 

TEXT 

Who  arose  and  took  the  child  and  his  mother,  and  came  into  the  land 
of  Israel.  —  MATT.  ii.  21. 

And  opening  their  treasures,  they  offered  him  gifts,  gold,  frankincense, 
and  myrrh.  —  MATT.  ii.  n.  (Gospel  of  Epiphany.) 

Analysis 

INTRODUCTION.  St.  Joseph  is  the  patron  of  priests.  He  was 
the  divinely  appointed  guardian  over  the  infancy  and  childhood 
of  our  Lord.  But  wonderful  and  lofty  as  were  the  dignity  and 
office  thus  conferred  upon  the  holy  patriarch,  they  did  not  bestow 
such  powers  over  the  Lord  as  are  given  to  the  priests  of  the  New 
Law,  who  under  the  Eucharistic  species  are  able  to  call  down 
upon  our  daily  altars  the  body  and  blood  of  Christ,  to  offer  them 
in  sacrifice,  and  administer  them  to  the  faithful. 

Our  Lord  Himself  was  the  first  priest  of  the  New  Dispensa- 
tion, and  the  Magi  in  offering  Him  incense  bore  witness  to  His 
sacerdotal  character.  The  Saviour  exercised  the  office  of  His 
priesthood  when  He  offered  Himself  in  sacrifice.  This  great  act 
of  Christ  is  perpetuated  by  the  Christian  priesthood. 

I.  The  dignity  and  power  of  the  ministers  of  the  Church, 
i.  The  dignity  of  the  priesthood  is  seen  in  this,  that  it  gives 
power  over  the  real  body  of  Christ ;  that  is,  the  power  of  conse- 
crating, offering,  and  administering  the  Holy  Eucharist.    2.  The 
authority  of  the  priestly  office  consists  in  jurisdiction  over  the 
mystical  body  of  Christ;  that  is,  in  the  power  to  teach  and  rule 
the  faithful. 

II.  The  power  and  dignity  of  the  priesthood  are  conferred 
in  ordination,    i.  Meaning  of  the  name  "  ordination."    This  Sac- 


ii8     PAROCHIAL   COURSE  OF   INSTRUCTIONS 

rament  is  called  Orders,  because  it  constitutes  various  grades 
of  rank  and  function  in  the  sacred  ministry  relative  to  the  Blessed 
Sacrament.  2.  The  external  sign  of  this  Sacrament  consists  in 
the  imposition  of  hands  and  the  delivery  of  the  sacred  instru- 
ments proper  to  the  order  received,  conjoined  with  the  words 
of  ordination.  3.  The  internal  grace.  The  Sacrament  of  Orders 
imprints  an  indelible  character  on  the  soul  and  confers  a  special 
grace  for  the  discharge  of  the  duties  of  the  sacred  ministry. 

III.  Minister  and  subject  of  Orders.  I.  The  minister  of  this 
sacrament  is  the  Bishop.  2.  The  qualifications  for  Holy  Orders  are 
proper  age,  sufficient  knowledge,  freedom  from  impediments,  etc. 

CONCLUSION.  I.  Gratitude  to  God  for  the  Sacrament  of  Holy 
Orders  on  which  the  administration  of  most  of  the  Sacraments 
depends.  2.  The  burden  of  the  priesthood  is  heavy  and  respon- 
sible. The  faithful  should  pray  for  their  own  pastors,  and  ask 
the  Lord  that  He  send  more  laborers  into  His  harvest  (Matt. 
ix.  38). 

Catechism  of  the  Council  of  Trent,  Part  II 

THE  SACRAMENT  OF  ORDERS 


From  an  attentive  consideration  of  the  nature  of  the  other  sacra- 
ments we  shall  find  little  difficulty  in  perceiving  that  so  dependent 
are  they  all  on  the  Sacrament  of  Orders  that  without  its  interven- 
tion some  could  not  exist  or  be  administered,  while  others  would 
be  stripped  of  the  religious  rites  and  solemn  ceremonies  and  of 
that  exterior  respect  which  should  accompany  their  administra- 
tion. The  pastor,  therefore,  following  up  his  exposition  of  the 
sacraments,  will  deem  it  a  duty  to  bestow  on  the  Sacrament  of 
Orders  an  attention  proportioned  to  its  importance.  This  exposi- 
tion cannot  fail  to  prove  salutary,  in  the  first  place,  to  the  pastor 
himself ;  in  the  next  place,  to  those  who  may  have  embraced  the 
ecclesiastical  state;  and  finally,  to  the  faithful  at  large.  To  the 
pastor  himself,  because  while  explaining  this  Sacrament  to  others, 
he  himself  is  excited  to  stir  up  within  him  the  grace  which  he 


HOLY   ORDERS  119 

received  at  his  ordination ;  to  others  whom  the  Lord  has  called  to 
his  sanctuary,  by  inspiring  them  with  the  same  love  of  piety  and 
imparting  to  them  a  knowledge  of  those  things  which  will  qualify 
them  the  more  easily  to  advance  to  higher  orders ;  to  the  faithful 
at  large,  by  making  known  to  them  the  respect  due  to  the  minis- 
ters of  religion.  It  also  not  infrequently  occurs  that  among  the 
faithful  there  are  many  who  intend  their  children  for  the  ministry 
while  yet  young,  and  some  who  are  themselves  candidates  for 
that  holy  state ;  and  it  is  proper  that  such  persons  should  not  be 
entirely  unacquainted  with  its  nature  and  obligations.1 

DIGNITY  OF  THE  SACRAMENT 

The  faithful  then  are  to  be  made  acquainted  with  the  exalted 
dignity  and  excellence  of  this  Sacrament  in  its  highest  degree, 
which  is  the  priesthood.  Priests  and  bishops  are,  as  it  were,  the 
interpreters  and  heralds  of  God,  commissioned  in  his  name  to 
teach  mankind  the  law  of  God  and  the  precepts  of  a  Christian 
life;  they  are  the  representatives  of  God  upon  earth.  It  is  im- 
possible, therefore,  to  conceive  a  more  exalted  dignity,  or  a 
function  more  sacred.  Justly,  then,  are  they  called  not  only 
angels2  but  gods,3  holding  as  they  do  the  place  and  power  and 
authority  of  God  on  earth.  But  the  priesthood,  at  all  times  an 
elevated  office,  transcends  in  the  New  Law  all  others  in  dignity. 
The  power  of  consecrating  and  offering  the  body  and  blood  of 
our  Lord  and  of  remitting  sin,  with  which  the  priesthood  of  the 
New  Law  is  invested,  is  such  as  cannot  be  comprehended  by  the 
human  mind,  still  less  is  it  equalled  by,  or  likened  to,  anything  on 
earth.  Again,  as  Christ  was  sent  by  the  Father,4  and  the  Apostles 
and  Disciples  by  Christ,6  even  so  are  priests  invested  with  the 
same  power,  and  sent  "  for  the  perfecting  of  the  saints,  for  the 
work  of  the  ministry,  for  the  edifying  of  the  body  of  Christ."  • 

1  Concerning  the  duties  of  clerics,  see  the  sessions  of  the  Council  of 
Trent  de  reformatione.  On  Orders  as  a  Sacrament,  see  the  same  Council, 
sess.  13.  On  each  of  the  orders,  see  the  Fourth  Council  of  Carthage, 
398  A.  D. 

1  Mai.  ii.  7.  *  Ps.  Ixxxl.  6. 

*  John  viii.  36.  5  Matt,  xxviii.  19. 

*  Ephes.  iv.  12.    On  the  dignity  of  the  priesthood,  see  Ignat.  epist.  ad 
Smyrn. ;  Amb.  lib.  5,  epist.  32,  et  lib.  10,  ep.  82 ;  Chrysost.  horn.  60,  ad  pop. 
Antioch;  in  Matt  horn.  83;  Nazian.  orat.  17,  ad  suos  cives. 


120     PAROCHIAL   COURSE  OF   INSTRUCTIONS 

THOSE  WHO  ARE  TO   RECEIVE  ORDERS    MUST  BE   SPECIALLY   CALLED 

This  office,  therefore,  is  not  to  be  rashly  imposed  on  any  one. 
It  is  to  be  intrusted  only  to  those  who,  by  the  sanctity  of  their 
lives,  by  their  knowledge,  their  faith,  and  their  prudence,  are  ca- 
pable of  sustaining  its  weight :  "  Neither  doth  any  man  take 
the  honor  to  himself,"  says  the  Apostle,  "  but  he  that  is  called 
by  God,  as  Aaron  was."  1  This  call  from  God  we  recognize  in 
the  call  of  the  lawful  ministers  of  His  Church.  Of  those  who 
would  arrogantly  obtrude  themselves  into  the  sanctuary  the  Lord 
has  said :  "  I  did  not  send  prophets,  yet  they  ran." z  Such  sacri- 
legious intruders  bring  the  greatest  misery  on  themselves,  and 
the  heaviest  calamities  on  the  Church  of  God.3  But  as  in  every 
undertaking  the  end  proposed  is  of  the  highest  importance  (when 
the  end  is  good,  everything  proceeds  well),  the  candidate  for  the 
ministry  should  first  of  all  be  admonished  to  propose  to  himself  no 
motive  unworthy  of  so  exalted  a  station,  —  an  admonition  which 
demands  particular  attention  in  these  our  days,  when  the  faithful 
are  but  too  unmindful  of  its  spirit.  There  are  those  who  aspire 
to  the  priesthood  with  a  view  to  secure  to  themselves  a  livelihood, 
who,  like  worldlings  in  matters  of^trade  or  commerce,  look  to 
nothing  but  sordid  gain.  True,  the  natural  and  divine  law  com- 
mand that,  to  use  the  words  of  the  Apostle,  "  they  that  serve  the 
altar,  partake  with  the  altar  " ;  *  but  to  approach  the  altar  for  gain, 
this  indeed  were  a  sacrilege  of  the  blackest  die.  Others  there  are 
whom  a  love  of  honors  and  a  spirit  of  ambition  conduct  to  the 
altar,  others  whom  the  gold  of  the  sanctuary  attracts ;  and  of  this 
we  require  no  other  proof  than  that  they  have  no  idea  of  em- 
bracing the  ecclesiastical  state  except  for  the  sake  of  some  rich 
ecclesiastical  benefice.  These  are  they  whom  the  Lord  denounces 
as  hirelings,5  who,  as  we  read  in  Ezekiel,  feed  themselves,  and 
not  the  sheep.6  Their  turpitude  and  profligacy  have  not  only  tar- 
nished the  lustre  and  degraded  the  dignity  of  the  sacerdotal  char- 
acter in  the  eyes  of  the  faithful,  but  the  priesthood  brings  to  them 
in  its  train  the  same  rewards  which  the  Apostleship  brought  to 
Judas  —  eternal  perdition. 

1  Heb.  v.  4.  a  Jerem.  xxiii.  21. 

1  See  dist  23,  multis  in  capitibus.          *  i  Cor.  ix.  13. 
8  John  x.  12.  *  Ezek.  xxxiv.  2. 


HOLY   ORDERS  121 

But  they  who,  in  obedience  to  the  legitimate  call  of  God,  un- 
dertake the  priestly  office  solely  with  a  view  to  promote  His 
glory,  are  truly  said  to  enter  "  by  the  door."  The  obligation  of 
promoting  His  glory  is  not  confined  to  them  alone;  for  this 
were  all  men  created;  this  the  faithful  in  particular,  consecrated 
as  they  have  been  by  baptism  to  God,  should  promote  with  their 
whole  hearts,  their  whole  souls,  and  with  all  their  strength. 
Not  enough,  therefore,  that  the  candidate  for  holy  orders  should 
propose  to  himself  to  seek  in  all  things  the  glory  of  God,  a  duty 
common  alike  to  all  men,  and  particularly  incumbent  on  the  faith- 
ful :  he  must  also  be  resolved  to  serve  God  in  holiness  and  right- 
eousness, in  the  particular  sphere  in  which  his  ministry  is  to  be 
exercised.  As  in  an  army  all  obey  the  command  of  the  general, 
while  among  them  some  hold  the  place  of  colonel,  some  of  cap- 
tain, and  others  stations  of  subordinate  rank;  so  in  the  Church 
all  without  distinction  should  be  earnest  in  the  pursuit  of  piety 
and  innocence,  the  principal  means  of  rendering  homage  to  God. 
To  those,  however,  who  are  admitted  to  the  Sacrament  of  Orders, 
special  offices  belong;  on  them  special  functions  devolve,  —  to 
offer  sacrifice  for  themselves  and  for  all  the  people;  to  instruct 
others  in  the  law  of  God ;  to  exhort  and  form  them  to  a  faithful 
and  ready  compliance  with  its  injunctions ;  and  to  administer  the 
sacraments,  the  sources  of  grace.  In  a  word,  set  apart  from  the 
rest  of  the  people,  they  are  engaged  in  a  ministry  the  most  sacred 
and  the  most  exalted. 

THE  POWER  CONFERRED  BY  THE  SACRAMENT  OF  ORDERS  IS 
TWOFOLD, OF    JURISDICTION    AND   OF   ORDERS 

Having  explained  these  matters  to  the  faithful,  the  pastor  will 
next  proceed  to  expound  those  things  which  are  peculiar  to  this 
Sacrament,  that  thus  the  candidate  for  orders  may  be  enabled  to 
form  a  just  estimate  of  the  nature  of  the  office  to  which  he  as- 
pires, and  to  know  the  extent  of  the  power  conferred  by  Al- 
mighty God  on  His  Church  and  her  ministers.  This  power  is 
twofold,  —  of  jurisdiction  and  of  orders.  The  power  of  orders 
has  reference  to  the  body  of  our  Lord  Jesus  Christ  in  the  Holy 
Eucharist ;  that  of  jurisdiction  to  His  mystical  body,  the  Church, 
for  to  this  latter  belong  the  government  of  his  spiritual  king- 


122     PAROCHIAL   COURSE  OF   INSTRUCTIONS 

dom  on  earth  and  the  direction  of  the  faithful  in  the  way  of 
salvation.  In  the  power  of  Orders  is  included  not  only  that  of 
consecrating  the  Holy  Eucharist,  but  also  of  preparing  the  soul 
for  its  worthy  reception,  and  whatever  else  has  reference  to 
the  sacred  mysteries.  Of  this  the  Scriptures  afford  numerous 
proofs,  among  which  the  most  striking  and  weighty  are  con- 
tained in  the  words  recorded  by  St.  John  and  St.  Matthew  on 
this  subject.  "  As  the  Father  hath  sent  me,"  says  the  Redeemer, 
"  I  also  send  you.  .  .  .  Receive  ye  the  Holy  Ghost.  Whose  sins 
you  shall  forgive,  they  are  forgiven  them;  and  whose  sins  you 
shall  retain,  they  are  retained." 1  Again,  "  Amen  I  say  to  you, 
whatsoever  you  shall  bind  upon  earth,  shall  be  bound  also  in 
heaven :  and  whatsoever  you  shall  loose  on  earth,  shall  be  loosed 
also  in  heaven."2  These  passages,  if  expounded  by  the  pastor 
from  the  doctrine,  and  on  the  authority  of  the  Fathers,  will  shed 
considerable  light  on  this  important  subject. 

GREATNESS  OF  THIS  POWER 

This  power  far  transcends  that  which  was  given  to  those  who, 
under  the  law  of  nature,  exercised  a  special  superintendence 
over  sacred  things.3  The  age  anterior  to  the  written  law  must 
have  had  its  priesthood,  a  priesthood  invested  with  spiritual 
power.  That  it  had  a  law  cannot  be  questioned;  and  so  inti- 
mately interwoven  are  these  two  things  with  one  another  that, 
take  away  one,  you  of  necessity  remove  the  other.4  Since,  then, 
prompted  by  the  dictates  of  the  instinctive  feelings  of  his  nature 
man  recognizes  the  worship  of  God  as  a  duty,  it  follows  as  a 
necessary  consequence  that  under  every  form  of  government 
some  persons  must  have  been  constituted  the  official  guardians 
of  sacred  things,  the  legitimate  ministers  of  the  divine  worship; 
and  of  such  persons  the  power  might  in  a  certain  sense  be  called 
spiritual. 

With  this  power  the  priesthood  of  the  Old  Law  was  also  in- 
vested; but  although  superior  in  dignity  to  that  exercised  under 
the  law  of  nature,  it  was  far  inferior  to  the  spiritual  power  en- 

1  John  xx.  21,  22,  23.  *  Matt,  xviii.  18. 

*  See  de  consecr.  dist.  2,  cap.  nihil  in  sacrificiis ;  C.  of  Trent,  sess.  22, 
cap.  i ;  Irenaeus,  lib.  4,  c.  34;  Aug.  lib.  19,  de  civit.  Dei,  cap.  23. 

*  Heb.  vii.  12. 


HOLY  ORDERS  123 

joyed  under  the  Gospel  dispensation.  The  power  with  which 
the  Christian  priesthood  is  clothed  is  a  heavenly  power,  raised 
above  that  of  angels.  It  has  its  source  not  in  the  Levitical  priest- 
hood, but  in  Christ  the  Lord,  who  was  a  priest  not  according  to 
Aaron,  but  according  to  the  order  of  Melchisedech.1  He  it  is 
who,  endowed  with  supreme  authority  to  grant  pardon  and  grace, 
has  bequeathed  this  power  to  His  Church,  a  power  limited,  how- 
ever, in  its  extent,  and  attached  to  the  sacraments. 

NAME  OF  THIS  SACRAMENT 

To  exercise  this  power,  therefore,  ministers  are  appointed  and 
solemnly  consecrated,  and  this  solemn  consecration  is  denomi- 
nated "Ordination,"  or  "the  Sacrament  of  Orders."  To  desig- 
nate this  Sacrament,  the  word  "  Orders  "  has  been  made  use  of 
by  the  Holy  Fathers,  because  its  signification  is  very  compre- 
hensive, and  therefore  well  adapted  to  convey  an  idea  of  the 
dignity  and  excellence  of  the  ministers  of  God.  Understood  in 
its  strict  and  proper  acceptation,  "order"  is  the  disposition  of 
superior  and  subordinate  parts,  which  when  united  present  a 
combination  so  harmonious  as  to  stand  in  mutual  and  accord- 
ant relations.  Comprising,  then,  as  the  ministry  does,  many 
gradations  and  various  functions,  and  disposed,  as  all  these 
gradations  and  functions  are,  with  the  greatest  regularity,  this 
Sacrament  is  very  appropriately  called  "the  Sacrament  of 
Orders." 

ORDERS,  A   SACRAMENT 

That  Holy  Orders  are  to  be  numbered  among  the  sacraments 
of  the  Church,  the  Council  of  Trent  establishes  on  the  same 
principle  to  which  we  have  so  often  referred  in  proving  the  other 
sacraments.  A  sacrament  is  a  sensible  sign  of  an  invisible  grace, 
and  with  these  characters  Holy  Orders  are  invested.  Their  ex- 
ternal forms  are  a  sensible  sign  of  the  grace  and  power  which 
they  confer  on  the  receiver.  Holy  Orders,  therefore,  are  really 
and  truly  a  sacrament.2  Hence  the  bishop,  handing  to  the  can- 

1  Heb.  vii.  n. 

Sess.  23,  de  ordine.  On  Orders  as  a  Sacrament,  see  C.  of  Trent, 
sess.  23,  de  ordine.  cc.  i,  3,  can.  3,  4,  5 ;  C.  of  Florence,  in  decret  de  sacr. ; 
Aug.  lib.  2,  contr.  epist.  Parmen,  cap.  13;  de  bono  conjug.  cap.  24;  lib.  I, 
de  bapt.  contra  Donat.  c.  i ;  Leo.  epist,  18;  Greg,  in  c.  10,  lib.  I  Reg. 


124     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

didate  for  priest's  orders  a  chalice  which  contains  wine  and  water, 
and  a  paten  with  bread,  says :  "  Receive  the  power  of  offering 
Sacrifice,"  etc.,  words  which,  according  to  the  uniform  inter- 
pretation of  the  Church,  impart  power,  when  the  proper  matter 
is  supplied,  of  consecrating  the  Holy  Eucharist,  and  impress  a 
character  on  the  soul.  To  this  power  is  annexed  grace  duly  and 
lawfully  to  discharge  the  priestly  office,  according  to  these  words 
of  the  Apostle :  "  I  admonish  thee,  that  thou  stir  up  the  grace 
of  God  which  is  in  thee,  by  the  imposition  of  my  hands.  For 
God  hath  not  given  us  the  spirit  of  fear:  but  of  power,  and  of 
love,  and  of  sobriety." x 

THE  MINISTER  OF  THE  SACRAMENT  OF  ORDERS  IS  A  BISHOP 

That  to  the  Bishop  belongs  exclusively  the  administration  of 
this  Sacrament  is  a  matter  of  certainty,  and  is  easily  proved  by 
the  authority  of  Scripture,  by  traditional  evidence  the  most  un- 
equivocal, by  the  unanimous  attestation  of  all  the  Holy  Fathers, 
by  the  decrees  of  Councils,  and  by  the  practice  of  the  Universal 
Church.  Some  Abbots,  it  is  true,  were  occasionally  permitted 
to  confer  Minor  Orders;  all,  however,  admit  that  even  this  is 
the  proper  office  of  the  Bishop,  to  whom,  and  to  whom  alone,  it 
is  lawful  to  confer  the  other  Orders.  Sub-deacons,  Deacons, 
and  Priests  are  ordained  by  one  Bishop  only;  but  according  to 
Apostolic  tradition,  a  tradition  which  has  always  been  preserved 
in  the  Church,  he  himself  is  consecrated  by  three  Bishops. 

NECESSITY   OF    EXTREME   CAUTION    IN    PROMOTING    TO    ORDERS 

We  now  come  to  explain  the  qualifications  necessary  in  the 
candidate  for  Orders,  particularly  for  priesthood.  From  what 
we  have  said  on  this  subject,  it  will  not  be  difficult  to  decide 
what  should  also  be  the  qualifications  of  those  who  are  to  be 
admitted  to  other  Orders,  according  to  their  respective  offices 
and  comparative  dignities.  That  too  much  precaution  cannot 
be  used  in  promoting!  to  orders  is  obvious  from  this  consideration 
alone,  —  the  other  sacraments  impart  grace  for  the  sanctifica- 
tion  and  salvation  of  those  who  receive  them;  Holy  Orders  for 
the  good  of  the  Church,  and  therefore  for  the  salvation  of  all 

*  2  Tim.  i.  6,  7. 


HOLY  ORDERS  125 

her  children.  Hence  it  is  that  Orders  are  conferred  on  certain 
appointed  days  only,  —  days  on  which,  according  to  the  most 
ancient  practice  of  the  Church,  a  solemn  fast  is  observed,  to 
obtain  from  God  by  holy  and  devout  prayer  ministers  not  un- 
worthy of  their  high  calling,  qualified  to  exercise  the  transcendent 
power  with  which  they  are  to  be  invested,  with  propriety  and 
to  the  edification  of  His  Church. 

QUALIFICATIONS  FOR   THE   PRIESTHOOD 

In  the  candidate  for  priesthood,  therefore,  integrity  of  life  is 
a  first  and  essential  qualification,  not  only  because  to  procure, 
or  even  to  permit,  his  ordination  while  his  conscience  is  bur- 
dened with  the  weight  of  mortal  sin  is  to  aggravate  his  former 
guilt  by  an  additional  crime  of  the  deepest  enormity,  but  also 
because  it  is  his  duty  to  enlighten  the  darkness  of  others  by  the 
lustre  of  his  virtue  and  the  bright  example  of  innocence  of  life. 
The  lessons  addressed  by  the  Apostle  to  Titus  and  to  Timothy  * 
should  therefore  supply  the  pastor  with  matter  for  instruction; 
nor  should  he  omit  to  observe  that  while  by  the  command  of 
God  bodily  defects  disqualified  for  the  ministry  of  the  altar  in 
the  Old  Law,  in  the  Christian  dispensation  such  exclusion  rests 
principally  on  the  deformities  of  the  mind.  The  candidate  for 
Orders,  therefore,  in  accordance  with  the  holy  practice  of  the 
Catholic  Church,  will  first  study  diligently  to  purify  his  con- 
science from  sin  in  the  Sacrament  of  Penance. 

In  the  priest  we  also  look  not  merely  for  that  portion  of  knowl- 
edge which  is  necessary  to  the  proper  administration  of  the 
sacraments; -more  is  expected,  —  an  intimate  acquaintance  with 
the  science  of  the  Sacred  Volume  should  fit  him  to  instruct  the 
faithful  in  the  mysteries  of  religion  and  in  the  precepts  of  the 
Gospel,  to  reclaim  from  sin,  and  to  excite  to  piety  and  virtue. 
The  due  consecration  and  administration  of  the  sacraments  and 
the  instruction  of  those  who  are  committed  to  his  care  in  the 
way  of  salvation  constitute  two  important  duties  of  the  pastor. 
"The  lips  of  the  priest,"  says  Malachy, •"  shall  keep  knowledge, 
and  they  shall  seek  the  law  at  his  mouth :  because  he  is  the 
angel  of  the  Lord  of  hosts."2  For  a  due  consecration  and  ad- 

1  Tit  i.  and  i  Tim.  iii.  *  Malach.  ii.  7. 


126     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

ministration  of  the  sacraments  a  moderate  share  of  knowledge 
suffices ;  but  to  instruct  the  faithful  in  all  the  truths  and  duties 
of  religion  demands  considerable  ability  and  extensive  knowl- 
edge. In  all  priests,  however,  deep  learning  is  not  demanded; 
it  is  sufficient  that  each  should  possess  competent  knowledge 
to  discharge  the  duties  of  his  own  particular  office  in  the 
ministry. 

ON   WHOM  ORDERS  ARE  NOT  TO  BE  CONFERRED 

The  Sacrament  of  Orders  is  not  to  be  conferred  on  very 
young  or  on  insane  persons,  because  such  do  not  enjoy  the  use 
of  reason;  if  administered,  however,  it  no  doubt  impresses  a 
character.  The  age  required  for  the  reception  of  the  different 
Orders  may  be  easily  known  by  consulting  the  decrees  of  the 
Council  of  Trent.  Persons  obligated  to  render  certain  stipu- 
lated services  to  others,  and  therefore  not  at  their  own  disposal, 
are  inadmissible  to  Orders;  persons  accustomed  to  shed  blood, 
and  homicides,  are  also  excluded  from  the  ecclesiastical  state  by 
an  ecclesiastical  law,  and  are  irregular.  The  same  law  excludes 
those  whose  admission  into  the  ministry  may  and  must  bring 
contempt  on  religion;  and  hence  illegitimate  children,  and  all 
who  are  born  out  of  lawful  wedlock,  are  disqualified  for  the 
sacred  ministry.  Finally,  persons  who  are  maimed,  or  who  labor 
under  any  remarkable  personal  deformity,  are  also  excluded; 
such  defects  offend  the  eye,  and  frequently  incapacitate  for  the 
discharge  of  the  duties  of  the  ministry.1 

EFFECTS  OF  THE  SACRAMENT  OF  ORDERS 

Having  explained  these  matters,  it  remains  that  the  pastor 
unfold  the  effects  of  this  Sacrament.  It  is  clear,  as  we  have 
already  said,  that  the  Sacrament  of  Orders,  although  primarily 
instituted  for  the  advantage  and  edification  of  the  Church,  im- 
parts to  him  who  receives  it  with  the  proper  dispositions  a  grace 
which  qualifies  and  enables  him  to  discharge  with  fidelity  the 
duties  which  it  imposes,  and  among  which  is  to  be  numbered 
the  administration  of  the  sacraments.  As  baptism  qualifies  for 
their  reception,  so  Orders  qualify  for  their  administration.  Or- 
1  See  Codex  Juris  Canonici,  cans.  968  ff. 


HOLY  ORDERS  127 

ders  also  confer  another  grace,  which  is  a  special  power  in  ref- 
erence to  the  Holy  Eucharist;  a  power  full  and  perfect  in  the 
priest,  who  alone  can  consecrate  the  body  and  blood  of  our  Lord, 
but  in  the  subordinate  ministers  greater  or  less  in  proportion  to 
their  approximation  to  the  sacred  mysteries  of  the  altar.  This 
power  is  also  denominated  a  spiritual  character,  which  by  a  cer- 
tain interior  mark  impressed  on  the  soul  distinguishes  the  eccle- 
siastic from  the  rest  of  the  faithful,  and  devotes  him  specially 
to  the  divine  service.  This  the  Apostle  seems  to  have  had  in 
view  when  he  thus  addressed  Timothy :  "  Neglect  not  the  grace 
that  is  in  thee,  which  was  given  thee  by  prophecy,  with  imposi- 
tion of  the  hands  of  the  priesthood." 2  Again,  "  I  admonish 
thee,  that  thou  stir  up  the  grace  of  God  which  is  in  thee,  by  the 
imposition  of  my  hands."  8 

On  the  Sacrament  of  Orders  let  so  much  suffice.  Our  purpose 
has  been  to  lay  before  the  pastor  the  most  important  particulars 
upon  the  subject  in  order  to  supply  him  with  matter  upon  which 
he  may  draw  for  the  instruction  of  the  faithful  and  their  ad- 
vancement in  Christian  piety. 

Sermons 

HOLY  ORDERS 

BY  THE  VERY  REV.  JAMES  J.  FOX,  D.D. 

The  grace  of  God,  through  Jesus  Christ,  is  the  life  of  the  Chris- 
tian soul  and  the  life  of  that  society  of  souls  established  by  Jesus 
Christ  which  we  call  the  Church.  To  generate,  strengthen,  and 
preserve  that  life  in  the  individual  and  in  the  society  Christ  in- 
stituted the  sacraments  as  the  channels  of  special  forms  of  that 
grace,  to  meet  the  great  occasions  and  needs  of  the  soul.  Two 
of  these  sacraments  have  for  their  object  to  propagate  and 
continue,  throughout  the  passing  generations  of  men,  the 
divine  society  itself.  One  of  these  is  Matrimony;  the  other 
is  Holy  Orders.  Holy  Orders  is  a  Sacrament,  for  under 
visible  signs  employed  in  ordination  a  special  grace  is  con- 
veyed; what  the  nature  of  that  grace  is  we  shall  consider  in 
this  instruction. 

1  I  Tim.  iv.  14.  *  2  Tim.  i.  6. 


128     PAROCHIAL   COURSE   OF  INSTRUCTIONS 

There  are,  as  you  know,  several  steps  or  grades  to  be  suc- 
cessively received  in  the  Sacrament  of  Holy  Orders:  four  in- 
troductory ones,  called  minor  orders;  two  others,  approaching 
more  intimately  to  the  priesthood  itself,  and  the  episcopate.  Now 
the  soul  of  all  is  the  priesthood;  to  it  the  others  are  related  as 
to  the  centre;  for  in  it  the  others  exist.  The  priesthood  is  too, 
one  may  say,  the  very  heart  of  the  Church,  from  whose  action 
the  life-giving  grace  of  Christ  is  circulated  through  all  her 
members.  The  Society  of  Jesus  Christ,  the  Church,  is  the  union 
of  God  and  His  people.  That  union  finds  itself  completed  in  the 
office  of  the  priesthood.  The  priest  is  at  once  the  man  of  the 
people  and  the  man  of  God.  Let  us  examine  under  these  two 
aspects  the  office  to  which  he  is  chosen  and  ordained  by  the 
Sacrament  of  Holy  Orders.  The  priest  is  the  man  of  the  people ; 
their  agent,  to  borrow  the  phrase  of  St.  Paul,  in  the  things  that 
appertain  to  God. 

I.  What  we  call  religious  worship  consists  in  acknowledging 
by  suitable  actions,  internal  and  external,  the  majesty,  power, 
holiness  of  the  Almighty,  and  our  complete  dependence  on  Him 
as  our  creator  and  our  end.  Among  all  the  various  external 
actions  which  man  employs  to  embody  that  worship,  the  most 
universal,  the  most  significant,  is  that  called  sacrifice.  Sacrifice 
of  various  kinds  was1  the  chief  element  of  worship  in  the  ancient 
law  which  God  gave  to  the  Israelites,  to  instruct  them  how  they 
should  honor  Him  in  a  way  pleasing  to  Himself.  These  sacri- 
fices consisted  of  the  fruits  of  the  earth,  and  of  animals  which 
were  consumed  in  order  to  testify  that  He  in  whose  honor  they 
were  offered  up  is  the  sovereign  law  of  heaven  and  earth,  the 
Master  of  life  and  death.  But  the  Old  Law  was  in  every  way 
imperfect;  all  its  rites  and  ceremonies  were  but  figures  of  the 
new  covenant  of  the  Gospel.  Its  various  sacrifices  were  but 
foreshadowings  of  the  one  great  sacrifice  of  the  New  Law.  You 
know  what  that  sacrifice  is.  Jesus  Christ,  the  Son  of  God,  of- 
fered Himself  up,  once  for  all,  on  the  altar  of  the  Cross,  as  a 
sufficient  expiation  for  all  men  throughout  the  ages;  a  victim 
perfectly  worthy  of  the  infinite  majesty  and  holiness  of  God. 
Thereafter  it  was  impossible  that  ever  again  the  blood  of  sheep 
or  oxen  could  be  pleasing  to  the  Almighty.  The  only  sacrifice 


HOLY  ORDERS  129 

worthy  of  the  New  Testament  was  the  one  holy,  unspotted  vic- 
tim offered  up  by  the  Saviour  himself.  But,  then,  was  the  re- 
ligion that  He  established  to  be  deprived  of  the  chief  element 
of  divine  worship?  No;  for,  as  you  know,  our  Lord  provided 
at  His  Last  Supper  that  the  supreme  sacrifice  which  He  was  to 
offer  on  the  morrow,  from  the  Cross  of  Calvary,  should  continue 
to  be  offered  up  daily  in  His  Church,  from  the  rising  of  the 
sun  to  the  going  down  thereof,  till  the  end  of  time.  As  His 
religion  was  to  be  embodied  in  a  living  visible  society,  so  it  should 
have  a  living  visible  priesthood  to  offer  up  a  living  visible  sacri- 
fice. When  He  had  given  His  Apostles  His  body  and  the  chalice 
of  His  blood,  that  was  to  be  shed  for  them  and  for  many  to  the 
remission  of  sins,  He  appointed  them  priests,  to  continue  the 
mystical  sacrifice,  —  "  Do  this  in  commemoration  of  me."  And 
in  virtue  of  the  Sacrament  of  Holy  Orders  that  power  is  handed 
down  in  the  Church  from  man  to  man,  from  generation  to 
generation. 

Christ  continues  as  the  invisible  High  Priest  to  offer  the  Holy 
Mass  to  God;  His  visible  representative  on  earth  is  the  priest, 
who  at  the  same  time  is  the  representative  of  the  people,  on 
whose  behalf  the  sacrifice  is  carried  out.  He  is  not  merely  chosen 
and  appointed;  he  is  consecrated  by  the  Sacrament  which  im- 
parts to  him  a  share  in  the  priesthood  of  Jesus  Christ.  This 
character  is  not  something  merely  attached  to  his  personality,  as 
an  office ;  it  enters  into  and  forms  a  feature  of  his  very  soul, 
never  to  be  effaced  in  time  or  eternity.  No  wonder  that  the 
Church  has  surrounded  the  ordination  of  a  priest  with  the  most 
impressive  ceremonies  of  her  ritual.  While  the  candidate  lies 
prostrate  before  the  altar  the  clergy  and  the  people  raise  their 
voices  to  implore  the  mercy  and  grace  of  God  for  the  chosen 
one,  that  he  may  worthily  receive  the  great  commission  from  on 
high.  The  Holy  Ghost,  the  Sanctifier,  is  invoked  to  come  down 
upon  him.  As  the  rite  proceeds,  the  Bishop  addresses  him  with 
solemn  warning  and  weighty  counsel,  reminding  him  of  the  tre- 
mendous mysteries  he  will  handle  in  his  new  office.  Bishop  and 
assistants  implore  the  Almighty  to  bless,  to  sanctify,  and  to 
consecrate  the  man  to  the  service  of  the  things  of  heaven.  As 
external  signs  of  the  Sacrament  of  Holy  Orders,  the  instruments 


130 

of  the  sacrifice  are  placed  in  his  hands,  and  the  Bishop's  hand 
is  extended  over  him.  The  power  of  consecrating  and  offering 
the  Holy  Mass  is  communicated  to  him,  as  it  was  by  the  Saviour 
himself  to  the  Apostles.  Finally  he  is  endowed  with  the  power 
to  forgive  sins.  Receive  the  Holy  Ghost.  Whose  sins  you  for- 
give they  are  forgiven.  Then,  when  the  ordination  is  com- 
pleted, this  member  of  the  Church  is  constituted  her  minister, 
the  agent  of  his  brethren,  to  represent  them  and  act  in  their 
name  in  the  things  of  God.  "  For  every  high  priest  taken  from 
among  men,  is  ordained  for  men  in  the  things  that  appertain  to 
God,  that  he  may  offer  up  gifts  and  sacrifices  for  sins  "  ( Heb. 
v.  i).  Henceforth,  as  he  stands  at  the  altar  to  perform  the 
great  sacrifice,  he  will  not  be  a  mere  private  individual ;  he  will 
be  the  public  minister  and  representative  of  the  entire  Christian 
family. 

He  takes  in  his  hands  the  divine  Victim,  and  in  the  name  of 
the  entire  Church,  with  her  head,  Jesus  Christ,  presents  it,  sacri- 
fices it  before  the  throne  of  the  Most  High.  While  the  sacrifice 
of  the  Mass  is  the  same  sacrifice  as  that  of  the  Cross,  repeated 
in  a  mystical  manner,  yet  in  regard  to  the  position  of  the  Church 
there  is  a  difference  between  the  two.  The  sacrifice  of  the  Cross 
was  offered  up  by  Jesus  Christ  alone ;  in  the  action  of  that  sacri- 
fice the  Church  had  no  active  part.  But  in  the  Mass  the  Church 
does  participate  in  the  sacrificial  action.  It  is  her  sacrifice  to 
God ;  it  is  her  gift,  which  has  been  placed  at  her  disposal  by  her 
divine  Founder  in  order  that  she  may  be  able  to  present  to  the 
Creator  a  worship  worthy  of  His  infinite  majesty.  Now  the 
Church,  made  up  of  an  immense  number  of  persons,  must  act 
through  individuals  as  her  agents  or  representatives;  and  the 
priest  is  the  agent  of  the  Church,  acting  in  her  name  as  he  cele- 
brates the  sacred  mysteries.  Just  as  the  act  of  a  ruler  or  of  an 
ambassador  is  the  act  of  the  nation  which  he  represents,  so  the 
sacrificial  action  of  the  priest  is  the  act  of  us  all  in  our  character 
as  members  of  the  Church  of  Jesus  Christ.  She  and  you  all  act 
by  his  hand,  pray  with  his  lips.  Listen  to  the  prayers  of  the 
Mass  and  you  will  observe  that  the  priest  is  not  using  the  words 
"  I "  and  "  my,"  but  "  me  "  and  "  our  "  and  "  us."  At  the  begin- 
ning of  the  collect  he  says :  "  Let  us  pray."  Opening  the  Canon 


HOLY  ORDERS  131 

or  most  solemn  part  of  the  Mass  he  prays :  "  We  humbly  beseech 
thee,  most  merciful  Father,  that  thou  wouldst  vouchsafe  to  ac- 
cept and  bless  these  gifts,  this  holy  unspotted  sacrifice  which  in 
the  first  place  we  offer  thee  for  thy  holy  Catholic  Church." 
Whether  a  congregation  be  present  or  not,  while  exercising  his 
office  the  priest  speaks  for  us  all  and  is  the  personification  of 
all,  —  one  person  in  whom  all  are  united.  If  the  ruler  or  am- 
bassador of  a  country  be  great  because  the  country  is  great,  how 
high  is  the  priestly  dignity  of  Him  in  whose  person  is  united  the 
entire  Church  throughout  the  world!  of  him  who,  chosen  from 
among  men,  is  anointed  and  consecrated  to  treat  with  God  in  the 
name  of  all  his  brethren,  and  who  is  received  and  approved  by 
God  as  an  acceptable  person  duly  qualified  to  discharge  this 
majestic  office. 

II.  While  Holy  Orders  consecrates  the  priest  to  be  the  repre- 
sentative of  the  people  before  God,  it  constitutes  him  at  the  same 
time  to  be  the  coadjutor  or  agent  of  God  towards  men.  "  Let 
a  man  so  account  of  us,"  says  St.  Paul,  "  as  of  the  ministers  of 
Christ,  and  the  dispensers  of  the  mysteries  of  God "  ( i  Cor. 
iv.  i ) .  The  priest,  as  we  have  seen,  is  the  representative  of  the 
people  as  he  stands  at  the  altar  to  celebrate  the  holy  sacrifice  of 
the  Mass ;  and  from  this  aspect  of  his  function  his  dignity  sur- 
passes that  attached  to  any  other  human  office.  But  it  is  im- 
measurably enhanced  by  the  role  which,  in  the  same  sublime 
action,  he  plays  as  the  minister  and  representative  of  God.  In 
order  that  his  religion  and  his  people  might  forever  be  provided 
with  a  worthy  sacrifice  which  should  be  pleasing  to  God,  even 
though  God  had  already  received  on  the  altar  of  the  Cross  a 
Victim  that  for  the  future  disqualified  all  other  victims,  the 
products  of  the  earth,  from  being  any  longer  suitable  gifts  to 
lay  upon  the  altar  —  Jesus  Christ  in  His  boundless  love  be- 
queathed Himself,  His  living  personality,  Body  and  Blood,  to 
be  at  the  disposal  of  His  Church  in  order  that  her  worship  of 
the  Almighty  might  be  perfect  and  wholly  acceptable  to  God. 
Christ,  indeed,  having  died  once,  dieth.now  no  more.  Neverthe- 
less, by  a  mystery  of  His  omnipotence  He  continues  in  the  Mass 
that  same  sacrifice  which,  in  blood  and  death,  was  consummated 
on  Calvary.  He  sitteth  in  glory  at  the  right  hand  of  the  Father. 


132     PAROCHIAL   COURSE  OF   INSTRUCTIONS 

Yet  by  the  power  which  He  imparted  to  His  Apostles,  and  which 
flows  in  an  unbroken  channel  down  the  ages,  in  virtue  of  the 
Sacrament  of  Holy  Orders,  to  the  priest  to-day  the  minister  of 
God  pronounces  the  awful  words  of  consecration ;  and  forthwith 
the  Lamb  of  God,  slain  for  the  sins  of  the  world,  is  present  on 
the  altar.  The  words  of  God's  minister  pierce  the  heavens  and 
the  Son  of  God  obeys  the  call  of  man,  who  is  His  representative. 
In  the  Old  Testament  we  read  of  the  encounter  of  Elias  with 
the  false  prophets.  That  man  of  God  laid  his  gift  on  the  stone, 
raised  his  eyes  and  voice  to  heaven,  imploring  God  to  vouchsafe 
to  give  a  sign  in  favor  of  His  servant.  Immediately,  to  the 
astonishment  of  the  bystanders,  flames  shot  down  from  the  skies 
and  consumed  the  victim.  This  wonder  sinks  into  insignificance 
when  compared  to  the  answer  which  God  makes  to  the  call  of 
the  priest.  He  sends  not  fire  to  consume  the  host,  but  He  sends 
down  once  more  His  only  beloved  Son  to  be  the  holy,  unspotted 
Host,  to  be  raised  again  from  earth  to  heaven,  to  bring  down, 
in  return,  mercy  and  grace  on  the  children  of  men.  At  the 
words  of  the  Blessed  Virgin :  "  Be  it  done  unto  me  according 
to  thy  word,"  the  Second  Person  of  the  Blessed  Trinity  descended 
on  this  earth ;  "  the  Word  was  made  flesh,  and  dwelt  among  us." 
At  the  words  of  the  priest,  not  once,  but  day  after  day,  year  after 
year,  all  over  the  world,  the  Word,  clothed  in  the  flesh  which 
He  drew  from  His  immaculate  mother,  descends  among  us,  be- 
stows Himself  on  us,  that  for  us  and  for  all  the  faithful,  living 
and  dead,  we  may  have  an  offering  worthy  to  present  before  the 
throne  of  the  Eternal  Majesty. 

What  are  the  other  gifts  of  God  which  His  minister  dispenses  ? 
The  first  is  divine  truth  and  doctrine.  Faith,  as  the  Apostle  says, 
comes  from  hearing;  and  how  shall  men  hear  unless  there  be  a 
preacher?  And  how  shall  any  preach  unless  they  be  sent?  The 
commission  to  preach  was  given  by  Christ  to  His  Apostles.  "  Go 
forth  and  teach  the  nations."  By  the  grace  of  Holy  Orders  the 
priest  shares  in  that  commission;  in  that  Sacrament  he  is  or- 
dained to  dispense  the  truths  of  faith  and  expound  the  precepts 
of  Christ's  law  to  the  people.  The  human  qualifications  of  the 
preacher  may  be  brilliant  or  they  may  be  mediocre,  but  it  is  not 
from  his  human  gifts  that  he  derives  his  authority.  It  is  in 


HOLY  ORDERS  133 

virtue  of  the  imposition  of  hands  in  the  Sacrament  of  Holy 
Orders  that  he  can  stand  before  his  people  to  lay  down  the  law 
of  Christian  life  with  the  all-powerful  sanction :  "  Thus  saith  the 
Lord."  It  is  that  same  power  which  authorizes  him  to  apply 
to  himself  the  declaration  of  Christ :  "  My  doctrine  is  not  my 
doctrine,  but  the  doctrine  of  him  that  sent  me."  Thus  the  priest 
is  God's  minister,  who  in  His  name  enables  us  to  fulfil  the  first 
condition  of  salvation,  which  is  to  know  God,  to  learn  the  truths 
which  He  has  revealed  in  order  that  we  may  worthily  live  in  His 
service  and  love. 

Live  in  the  service  of  God.  To  do  so  we  must  participate  in 
His  own  life,  which  is  communicated  to  us  by  the  grace  of  Jesus 
Christ.  A  new-born  child  is  brought  to  the  priest.  The  infant 
is  alive  indeed  with  the  life  of  the  earth,  but  he  is  as  yet  unborn 
to  God.  The  priest  is  the  dispenser  of  the  divine  life  of  faith; 
he  baptizes  the  infant ;  a  transformation  is  operated  in  that  soul ; 
it  is  marked  for  time  and  eternity  with  a  stamp  indicating  that 
it  has  become  a  member  of  Christ's  family  and  following.  By 
the  operation  of  God's  minister  the  child  is  reborn  to  the  King- 
dom of  Heaven. 

When  in  later  years  that  soul,  by  the  suicidal  act  of  mortal  sin, 
has  killed  the  divine  life  within  it,  the  dispenser  of  the  mysteries 
of  God  again  intervenes  to  restore  the  dead  soul.  The  man  kneels 
before  him  in  the  Sacrament  of  Penance.  The  priest  says :  "  I 
absolve  thee  "  in  the  name  of  the  blessed  Trinity.  As  Lazarus 
in  his  sepulchre  heard  the  voice  of  the  Master,  so  the  dead  soul 
feels  once  more  the  life  of  grace  within  it;  it  comes  forth  from 
the  sepulchre  of  everlasting  death  and  lives  again  to  God. 

When  the  man  approaches  the  term  of  his  earthly  journey  and 
is  about  to  enter  on  the  last  dark  struggle,  the  minister  of  God 
has  another  gift  of  divine  mercy  to  impart  for  the  occasion.  He 
administers  the  Sacrament  of  Extreme  Unction,  to  cleanse  the 
soul  and  strengthen  it  for  the  passage,  and  in  the  name  of  God 
he  bids  it  set  forth  in  holy  hope  to  meet  its  Redeemer  and  its 
Judge :  "  Go  forth,  Christian  soul." 

Finally,  the  supreme  gift  of  God,  which  He  bestows  on  us  by 
the  hands  of  His  minister,  is  not  merely  His  grace,  but  Himself, 
the  author  of  grace.  Here  He  reaches,  as  it  were,  the  utmost 


134     PAROCHIAL   COURSE  OF   INSTRUCTIONS 

that  His  mercy  can  perform.  The  priest,  in  His  name,  places  on 
our  tongue  the  living  Bread  that  came  down  from  heaven;  the 
Body  and  Blood  of  the  Saviour  to  be  the  food  of  our  souls  here 
and  the  pledge  of  immortality.  "  He  that  eateth  my  flesh,  and 
drinketh  my  blood,  hath  everlasting  life :  and  I  will  raise  him  up 
in  the  last  day"  (John  vi.  55).  And  having  given  us,  through 
the  priest,  this  final  gift  He  may  say  to  us :  "  What  more  could 
I  have  done  for  you  that  I  have  not  done  ?  " 

III.  Besides  the  order  of  the  priesthood  there  are,  as  you 
know,  other  grades  or  orders,  which,  however,  all  relate  to  the 
priesthood  and  converge  around  it  as  their  centre.  Each  of  them 
ordains  the  recipient  to  exercise  some  function  that  appertains 
to  the  eucharistic  sacrifice.  In  what  are  called  the  minor  orders, 
the  porter  is  appointed  to  open  and  close,  and  see  to  the  decency 
of  the  visible  temple  of  wood  and  stone.  The  lector,  or  reader, 
prepares  the  invisible  temples  of  souls  by  instructing  them  in  the 
word  of  God,  while  the  exorcist  co-operates  by  banishing  from 
them  the  spirits  of  evil.  The  acolyte  is  ordained  to  prepare  the 
altar,  light  the  candles,  and  present  the  wine  for  the  Sacrament. 
Then  come  the  higher  orders  of  subdeacon  and  deacon,  who  im- 
mediately assist  the  priest  in  the  sacred  mystery  of  the  Mass 
and  in  the  distribution  of  Christ's  Body  and  Blood  to  the  faithful. 
Finally,  we  have  the  episcopate,  the  fulness  of  the  priesthood, 
by  which  is  imparted  the  power  of  perpetuating  the  priesthood 
of  the  New  Law,  in  order  that  the  sacrifice  and  the  sacraments 
instituted  by  our  divine  Saviour  may  continue  in  the  Church  till 
the  end  of  time. 

Thus,  my  dear  brethren,  by  the  Sacrament  of  Holy  Orders 
there  is  constituted  in  the  visible  Church,  around  the  eucharistic 
throne,  an  ordered  hierarchy  of  persons,  resembling  the  heavenly 
hierarchy  of  cherubim  and  seraphim,  thrones  and  dominations, 
angels  and  archangels,  who  serve  and  worship  around  the  Eternal 
on  high.  And  this  earthly  hierarchy  mingles  its  voice  with  that 
of  the  celestial  choirs,  as  the  priest  in  the  Mass,  speaking  for  the 
entire  Church,  prays :  "  Holy,  holy,  holy,  Lord  God  of  Sabaoth, 
heaven  and  earth  are  full  of  thy  glory.  Hosanna  in  the  highest, 
blessed  is  he  that  cometh  in  the  name  of  the  Lord,  Hosanna  in 
the  highest." 


HOLY  ORDERS  135 

These  considerations  on  the  nature  of  Holy  Orders  enable  us, 
my  brethren,  to  understand  more  clearly  the  unity  of  the  Church, 
the  manner  in  which  Jesus  Christ  is,  not  in  a  mere  figure  of 
speech  but  in  very  truth,  her  head  and  her  life  by  His  living 
presence  on  the  altar.  We  understand,  too,  from  the  nature  of 
the!  priest's  office  what  the  holy  sacrifice  is  in  the  worship  of  the 
Almighty;  how  in  the  person  of  the  priest  we  all  take  part  in 
that  sublime  action.  And  therefore  in  order  to  assist  worthily 
at  holy  Mass,  we  too  ought,  as  we  enter  the  church  door,  to  leave 
behind  us  all  thoughts  of  earth,  all  sinful  attachments,  that  our 
hearts  may  be  worthy  of  the  immaculate  Lamb  which  we  are 
about  to  offer,  and  pleasing  to  the  divine  majesty  to  whom  we 
present  the  priceless  gift.  Remembering  the  dignity  of  the 
priesthood,  and  that  those  on  whom  it  has  fallen  are  but  poor, 
weak,  sinful  human  beings  like  ourselves,  we  understand  that  it 
is  our  duty  to  help  them  by  our  prayers;  to  beg  earnestly  that 
God  may  sustain  them  by  His  grace  against  temptations  of  what 
kind  soever,  and  enable  them  ever  worthily  and  efficaciously  to 
dispense  to  the  souls  intrusted  to  them  gifts  of  God  unto  life 
everlasting.  Amen. 

References 

Heckmann,  in  Horn.  Monthly,  June  1919;  Gerrard,  in  Pulpit  Comm., 
Vol.  I ;  Monsabre,  in  Lenten  Conferences  of  1886;  compare  also  references 
to  Second  Sunday  after  Easter. 

Catholic  Encyclopedia,  Vol.  XI,  pp.  279  ff. ;  Summa  Theol.,  Suppl.,  qq.  34- 
40;  Tanquerey,  De  Ordine;  Hurter,  Theol.  Dog.,  Vol.  Ill,  No.  677; 
Pohle-Preuss,  The  Sacraments,  Vol.  IV,  pp.  52  ff. ;  Vaughan,  The  Divine 
Armory,  etc.,  pp.  814  ff. ;  Callan,  Illustrations  for  Sermons,  etc.,  pp.  225  ff. ; 
Berington  and  Kirk,  The  Faith  of  Catholics,  Vol.  Ill,  pp.  210  ff. ;  Bellord, 
Meditations,  etc.,  Vol.  II,  p.  324. 


136     PAROCHIAL   COURSE  OF   INSTRUCTIONS 


FIRST  SUNDAY  AFTER  EPIPHANY 

SUBJECT 
THE   COMMUNION    OF    SAINTS 

TEXT 

For  as  in  one  body  we  have  many  members,  but  all  the  members  have 
not  the  same  office:  so  we  being  many,  are  one  body  in  Christ,  and  every 
one  members  one  of  another.  —  ROM.  xii.  4,  5. 

Analysis 

INTRODUCTION.  St.  Paul  frequently  compares  the  various  mem- 
bers of  the  Church  to  the  different  parts  of  the  human  body. 
Just  as  all  the  parts  of  the  latter  are  more  or  less  dependent  one 
on  another  and  lend  mutual  aid  and  assistance  to  one  another, 
so  all  the  members  of  the  former  are  bound  together  in  Christ, 
and  should,  by  mutual  charity  and  good  offices,  be  of  assistance 
one  to  another.  The  comparison  of  the  Apostle  beautifully 
illustrates  the  doctrine  of  the  Communion  of  Saints  which  is 
expressed  in  the  second  part  of  the  ninth  Article  of  the  Creed. 
This  doctrine  is  consequent  upon  the  first  part  of  the  same  Article, 
which  requires  faith  in  the  Holy  Catholic  Church ;  for  the  Com- 
munion of  Saints  results  from  the  unity  and  holiness  of  the 
Church. 

I.  "  Communion " :  its  first  meaning.     The  Communion  of 
Saints  means  in  the  first  place  fellowship  in  the  external  goods 
of  the  Church,  that  is,  all  have  the  same  faith,  the  same  Baptism, 
the  same  Eucharist,  the  same  Sacrifice,  and  the  same  Sacraments, 
the  same  public  prayers,  religious  functions,  etc. 

II.  "Communion":  its  second  meaning.     The  Communion 
of  Saints  means  in  the  second  place  that  the  members  of  the  Church 
share  in  the  internal  goods  of  the  Church,  that  is,  they  profit 
by  the  good  done  by  the  other  members.     I.  The  faithful  as- 


THE   COMMUNION   OF   SAINTS  137 

sist  each  other  with  their  prayers.  Christ  has  taught  us  to 
pray  for  the  general  interest  and  salvation  of  all.  2.  The 
faithful  assist  each  other  by  their  good  works,  such  as  the 
corporal  and  spiritual  works  of  mercy,  the  offering  of  satisfac- 
tions and  the  like. 

III.  Meaning  of  "  Saints'."  i.  Those  who  are  called  Saints  in 
this  Article  of  the  Creed  are  all  the  faithful,  because  all  have  been 
sanctified  by  Baptism  and  are  called  to  holiness;  but  the  term 
applies  in  particular  to  those  in  the  state  of  grace.  2.  Those 
who  are  in  mortal  sin  do  not  share  in  the  internal  goods  of  the 
Church,  although  they  derive  some  advantage  from  them  in- 
asmuch as  they  retain  the  virtue  of  faith  and  their  conver- 
sion is  assisted  by  the  prayers  and  good  works  of  the  faithful. 
3.  Those  who  are  in  mortal  sin  and  who  do  not  belong  to  the 
true  Church  (Jews,  heretics,  infidels,  apostates,  schismatics,  and 
the  excommunicated)  share  in  neither  the  internal  nor  the  ex- 
ternal goods  of  the  Church.  4.  The  Communion  of  Saints 
embraces  not  only  the  Church  on  earth,  but  also  extends  to 
heaven  and  purgatory,  because  charity  unites  the  three  Churches, 
triumphant,  militant,  and  suffering.  The  Saints  pray  for  us 
and  for  the  souls  in  purgatory,  while  we  honor  the  Saints  and 
assist  the  souls  in  purgatory. 

CONCLUSION.  I.  The  doctrine  of  the  Communion  of  Saints 
affords  us  hope  and  consolation.  2.  It  should  be  a  stimulus  to 
fervor  and  to  the  exercise  of  good  works. 

Catechism  of  the  Council  of  Trent,  Part  I 
ARTICLE  IX  OF  THE  CREED 
The  Communion  of  Saints 

THIS   ARTICLE   TO   BE    CAREFULLY    EXPLAINED 

The  Evangelist  St.  John,  writing  to  -the  faithful  on  the  divine 
mysteries,  tells  them  that  he  undertook  to  instruct  them  on  the 
subject,  "  that  you,"  says  he,  "  may  have  fellowship  with  us,  and 
our  fellowship  may  be  with  the  Father,  and  with  his  son  Jesus 


138     PAROCHIAL   COURSE  OF   INSTRUCTIONS 

Christ." 1  This  "  fellowship "  consists  in  the  Communion  of 
Saints,  the  subject  of  the  present  Article.  Would  that  in  its  ex- 
position pastors  imitated  the  zeal  of  St.  Paul  and  of  the  other 
Apostles,2  for  not  only  does  it  serve  as  an  interpretation  of  the 
preceding  Article,  and  is  a  point  of  doctrine  productive  of  abun- 
dant fruit,  but  it  also  teaches  the  use  to  be  made  of  the  mysteries 
contained  in  the  Creed,  because  the  great  end  to  which  all  our 
researches  and  knowledge  are  to  be  directed  is  our  admission 
into  this  most  august  and  blessed  society  of  the  Saints,  and  our 
steady  perseverance  therein,  "giving  thanks  [with  joy]  to  God 
the  Father,  who  hath  made  us  worthy  to  be  partakers  of  the  lot 
of  the  Saints  in  light." 3 

IN  WHAT  "THE  COMMUNION  OF  SAINTS"  CONSISTS 

The  faithful,  therefore,  in  the  first  place,  are  to  be  informed 
that  this  Article  is,  as  it  were,  a  sort  of  explanation  of  the  pre- 
ceding one,  which  regards  the  unity,  sanctity,  and  catholicity  of 
the  Church,  for  the  unity  of  the  Spirit,  by  which  she  is  gov- 
erned, establishes  among  all  her  members  a  community  of  spirit- 
ual blessings.  The  fruit  of  all  the  sacraments  is  common  to  all 
the  faithful,  and  these  sacraments,  particularly  Baptism,  the 
door,  as  it  were,  by  which  we  are  admitted  into  the  Church,4 
are  so  many  connecting  links  which  bind  and  unite  them  to  Jesus 
Christ.  That  this  Communion  of  Saints  implies  a  communion 
of  sacraments,  the  Fathers  declare  in  these  words  of  the  Creed: 
"  I  confess  one  baptism." 5  After  Baptism,  the  Eucharist  holds 
the  first  place  in  reference  to  this  communion,  and  after  the 
Eucharist,  the  other  sacraments ;  for  although  common  to  all  the 
sacraments,  because  all  unite  us  to  God,  and  render  us  partakers 
of  Him  whose  grace  they  communicate  to  us,  this  communion 
belongs  in  a  peculiar  manner  to  the  Eucharist,  by  which  it  is 
directly  accomplished.6 

But  there  is  also  another  communion  in  the  Church  which  de- 
mands attention :  every  pious  and  holy  action  done  by  one  be- 
longs to  and  becomes  profitable  to  all,  through  charity,  which 

1  John  i.  3.  *  Aug.  in  Joan.  Tract.  32.  *  Col.  i.  12. 

1  Aug.  i.  19,  contr.  Faustum.  c.  n. 

*  Damasc.  lib.  4,  de  fide  orthodox,  cap.  12;  i  Cor.  13.    '  i  Cor.  x.  16. 


THE   COMMUNION   OF  SAINTS  139 

"  seeketh  not  her  own."  *  In  this  we  are  fortified  by  the  concur- 
rent testimony  of  St.  Ambrose,  who,  explaining  these  words  of  the 
Psalmist,  "  I  am  a  partaker  with  all  them  that  fear  thee,"  2  ob- 
serves: "As  we  say  that  a  member  is  partaker  of  the  entire 
body,  so  are  we  partakers  with  all  that  fear  God."  Therefore 
has  Christ  taught  us  to  say,  our,  not  my  bread;3  and  the  other 
petitions  of  that  admirable  prayer  are  equally  general,  not  con- 
fined to  ourselves  alone,  but  directed  also  to  the  general  interest 
and  the  salvation  of  all. 

A  SCRIPTURAL  ILLUSTRATION  OF  THIS   COMMUNION 

This  communication  of  goods  is  often  very  aptly  illustrated 
in  Scripture  by  a  comparison  borrowed  from  the  members  of 
the  human  body.  In  the  human  body  there  are  many  members, 
but  though  many,  they  yet  constitute  but  one  body,  in  which  each 
performs  its  own,  not  all  the  same,  functions.  All  do  not  enjoy 
equal  dignity,  or  discharge  functions  alike  useful  or  honorable; 
nor  does  one  propose  to  itself  its  own  exclusive  advantage,  but 
that  of  the  entire  body.*  Besides,  they  are  so  well  organized  and 
knit  together  that  if  one  suffers,  the  rest  naturally  sympathize 
with  it ;  and  if,  on  the  contrary,  one  enjoys  health,  the  feeling  of 
pleasure  is  common  to  all.  The  same  may  be  observed  of  the 
Church.  She  is  composed  of  various  members,  of  different 
nations,  —  of  Jews,  Gentiles,  freemen,  and  slaves,  of  rich  and 
poor,  —  yet  all,  initiated  by  faith,  constitute  one  body  with  Christ, 
who  is  their  head.  To  each  member  of  the  Church  is  also  as- 
signed his  own  peculiar  office;  as  some  are  appointed  apostles, 
some  teachers,  but  all  for  the  common  good,  so  to  some  it  be- 
longs to  govern  and  teach,  to  others  to  be  subject  and  to  obey. 

THIS   COMMUNION    HOW   FAR   COMMON   TO  THE   WICKED 

But  the  advantages  of  so  many  and  such  exalted  blessings  be- 
stowed by  Almighty  God  are  pre-eminently  enjoyed  by  those  who 
lead  a  Christian  life  in  charity,  and  are  just  and  beloved  of  God ; 
while  the  dead  members,  that  is,  those  who  are  bound  in  the  thral- 
dom of  sin  and  estranged  from  the  grace  of  God,  although  not 

1  i  Cor.  xiii.  5.  *  in  Ps.  cxviii.  serm.  8,  v.  63. 

1  Matt.  vi.  ii.  *  I  Cor.  xii.  14. 


140     PAROCHIAL   COURSE  OF   INSTRUCTIONS 

deprived  of  these  advantages  so  as  to  cease  to  be  members  of 
this  body,  are  yet,  as  dead  members,  deprived  of  the  vivifying1 
principle  which  is  communicated  to  the  just  and  pious  Christian. 
However,  as  they  are  in  the  Church  they  are  assisted  in  recover- 
ing lost  grace  and  life  by  those  who  are  animated  by  the  Spirit  of 
God,  and  they  also  enjoy  those  fruits  which  are  no  doubt  denied 
to  those  entirely  cut  off  from  the  communion  of  the  Church.1 

"GRACES  GRATUITOUSLY  GRANTED"  COMMON  TO  THE  WICKED 
WITH  THE  GOOD 

But  not  only  the  gifts  which  justify  and  endear  us  to  God  are 
common.  "  Graces  gratuitously  granted,"  such  as  knowledge, 
prophecy,  the  gifts  of  tongues  and  of  miracles,  and  others  of 
the  same  sort,2  are  common  also,  and  are  granted  even  to  the 
wicked,  not,  however,  for  their  own  but  for  the  general  good, 
for  the  building  up  of  the  Church  of  God.  Thus,  the  gift  of 
healing  is  given  not  for  the  sake  of  him  who  heals,  but  for  the 
sake  of  him  who  is  healed.  In  fine,  every  true  Christian  pos- 
sesses nothing  which  he  should  not  consider  common  to  all  others 
with  himself,  and  should  therefore  be  prepared  promptly  to  re- 
lieve an  indigent  fellow  creature;  for  he  that  is  blessed  with 
worldly  goods,  and  sees  his  brother  in  want,  and  will  not  assist 
him,  is  at  once  convicted  of  not  having  the  love  of  God  within 
him.3  Those,  therefore,  who  belong  to  this  holy  communion,  it 
is  manifest,  enjoy  a  certain  degree  of  happiness  here  below,  and 
may  truly  say  with  the  Psalmist:  "How  lovely  are  thy  taber- 
nacles, O  Lord  of  hosts!  my  soul  longeth  and  fainteth  for  the 
courts  of  the  Lord.  .  .  .  Blessed  are  they  who  dwell  in  thy 
house,  O  Lord."  * 

Sermon 

THE  COMMUNION  OF  SAINTS 

"  /  believe  in  the  Communion  of  Saints." 

BY  THE  REV.   STEPHEN    MURPHY,   O.M.I. 

This  text,  taken  from  the  Apostles'  Creed,  is  an  expression  of 
the  Catholic  belief  that  the  saints  and  friends  of  God  have  vital 

1  Aug.  in  Ps.  70,  serm.  2.  *  I  Cor.  xiii.  2. 

J  I  John  iii.  17.  *  Ps.  Ixxxiii.  2,  3,  5. 


THE   COMMUNION   OF   SAINTS  141 

interests  in  common.  It  is  of  Divine  faith  that  thing's  affecting 
one  soul  in  its  relation  to  sanctity  and  happiness  have  an  intimate 
bearing  on  all  souls  that  belong  to  the  Kingdom  of  Christ.  We 
Christians  glory  in  a  brotherhood  whose  membership  transcends 
the  narrow  limits  of  this  world.  We  claim  as  our  fellow  citizens 
and  our  brethren  countless  human  beings  dwelling  in  heaven,  on 
earth,  in  purgatory,  who  are  united  by  a  mutual  sympathy  and 
friendship  among  themselves  and  by  the  common  reliance  they 
place  in  the  goodness  and  favor  of  the  Almighty. 

I.  Now  all  are  called  saints  on  earth  who  are  sons  abiding  in 
the  household  of  God.    To  be  such  they  must  be  free  from  griev- 
ous sin.    But  freedom  from  sin  and  admission  to  the  companion- 
ship of  the  saints,  we  may  well  recall,  in  the  case  of  most  men 
implies  repentance  for  past  misconduct  and  a  determination  of 
future  amendment ;  just  as  it  required  the  sorrow  and  tears  of 
the  returning  prodigal  to  open  once  more  to  him  the  home  of  his 
youth  and  innocence.    Whether,  then,  it  be  Baptism  or  penance 
that  has  made  them  the  friends  of  God,  the  saints  on  earth  are 
the  living  members  of  the  Church  Militant,  whose  essential  quali- 
fication is  innocence  and  holiness,  and  whose  cherished  posses- 
sion is  a  common  heritage  of  merit  and  atonement  bequeathed 
to  them  by  Christ  in  the  shedding  of  His  Precious  Blood.    The 
saints  here  below  have  in  common  the  same  means  of  grace  and 
edification,  enabling  them  to  withstand  with  unfaltering  counte- 
nance the  dangerous  allurements  that  threaten  their  peace  of 
mind.    They  all  partake  of  the  Banquet  of  the  Lord  and  are  fed 
with  the  same  Holy  Bread  of  eternal  life.    Their  common  wor- 
ship is  the  prayer  and  sacrifice  of  the  universal  Church  offered 
up  by  the  mediation  of  an  Omnipotent  Intercessor.     It  is  the 
prayer  of  many  hearts  united  with  the  Sacred  Heart  of  Jesus. 
Their  voices  ascend  to  heaven  as  one  voice  and  cry,  beseeching 
the  Father  of  mercies,  that  the  days  of  His  children  on  earth 
may  be  disposed  in  peace  and  that  all  may  be  numbered  in  the 
flock  of  the  elect. 

II.  The  saints  in  purgatory  are  those  who  suffer  after  death, 
but  who  have  received  from  God,  in  the  particular  judgment,  the 
certain  assurance  that  they  are  saved.     Their  earthly  existence 
for  them  is  a  thing  of  the  past;  but  the  combats  they  sustained 


142     PAROCHIAL  COURSE  OF   INSTRUCTIONS 

in  the  flesh  and  the  temptations  they  encountered  have  left 
wounds  and  scars  that  were  not  entirely  healed  by  the  remedies 
applied  of  contrition  and  penance.  Their  condition,  in  dying, 
though  not  meriting  everlasting  punishment,  nevertheless  pre- 
vented their  instant  passage  into  paradise.  And  thus  they  are 
excluded  for  a  time  from  heaven.  They  are  the  saints  called  the 
Church  Suffering,  because  they  remain  in  a  place  of  purification 
until,  by  the  grief  and  affliction  they  patiently  endure,  all  wounds 
and  traces  of  their  earthly  failings  and  imperfections  are  burnt 
and  purged  away. 

But  the  good  and  the  generous,  when  subjected  to  suffering, 
are  peculiarly  sensitive  to  the  affliction  of  others.  Hence  the 
saints  in  purgatory  are  united  in  sorrow;  and  as  their  common 
grief  at  being  kept  far  from  God  is  so  much  the  more  pene- 
trating, so  likewise  the  compassion  they  feel  for  one  another's 
distress  is  deeper  and  more  overpowering  than  any  we  can  ex- 
perience in  this  world. 

Nor  does  this  mean  that  these  afflicted  souls  are  separated 
from  the  living.  Rather,  we  must  say,  participation  in  the 
treasury  of  atonement,  of  which  the  living  Church  holds  the 
keys,  is  more  necessary  for  them ;  seeing  that,  in  their  prison 
and  chains,  they  are  powerless  to  help  themselves.  Though  con- 
fined in  purgatory,  they  retain  a  rightful  share  of  the  benefits 
dispensed  in  this  world  by  the  ministers  of  Christ.  They  are 
joined  to  their  human  brethren  on  earth  by  the  recognition  and 
expectancy  of  relief.  We  are  able  to  lend  them  aid  by  offering 
to  God,  as  atonement  for  their  debt,  our  own  prayers  and  other 
good  works.  What  a  consoling  dogma  of  our  religion  that  we 
can  thus  render  assistance  to  deceased  relatives  and  friends,  our 
separation  from  whom  by  death  we  bitterly  mourn!  And  we 
may  be  well  assured  of  their  gratitude  and  of  their  prayers  in 
return  if  our  charity,  esteemed  by  God,  hastens  for  them  the  glad 
hour  of  their  deliverance  from  prison,  when  they  shall  be  granted 
refreshment,  light,  and  everlasting  rest. 

III.  By  far  the  most  numerous  branch  of  the  Communion  of 
Saints  is  formed  of  the  blessed  in  heaven.  From  every  tribe  and 
tongue  and  people  are  they  gathered  before  the  face  of  God  in 
the  everlasting  courts,  where  they  participate  in  the  all-absorbing 


THE   COMMUNION   OF   SAINTS  143 

vision  of  things  which  eye  hath  not  seen  nor  ear  heard,  which 
it  hath  not  entered  into  the  heart  of  man  to  conceive.  It  is  the 
Church  Triumphant,  the  union  in  glory  of  souls  washed  in  the 
Blood  of  the  Lamb.  It  is  the  unspeakable  happiness  that  the  as- 
sembly of  the  elect  enjoy  when  they  possess  God  eternally  as 
their  reward  exceedingly  great. 

Now,  if  there  is  an  identity  of  interest  among  the  faithful  of 
this  world,  if  likewise  there  is  an  intimate  union  and  fellowship 
animating  the  suffering  souls,  then  what  shall  we  say  of  the  union 
and  fellowship  that  pervades  and  animates  the  inhabitants  of  the 
Holy  City  ?  Seeing  that  the  heart  of  man  was  created  for  neither 
strife  nor  sorrow,  but  for  happiness  alone,  and  since  rational 
beings  instinctively  seek  companionship  in  enjoyment,  thus  in  the 
abode  of  perfect  rest,  where  no  shadow  of  suffering  threatens, 
each  redeemed  soul  is  united  with  his  companions  of  glory,  and 
the  knowledge  of  his  own  individual  blessedness  is  immeasurably 
increased  by  sharing  in  the  blessedness  of  the  unnumbered  thou- 
sands that  sing  hymns  of  joy  before  the  great  white  throne. 

But  even  in  their  joy,  supreme  and  everlasting  as  it  is,  the 
saints  in  paradise  are  not  forgetful  of  their  brethren  in  less  happy 
spheres.  How  many  among  them  retain  a  vivid  memory  of  the 
chastening  pains  they  lately  endured,  and  which  they  know  others 
still  endure,  as  the  nearer  preparation  for  participation  in  the 
privileged  Communion  of  the  beatific  vision!  Further,  in  view- 
ing the  sacred  wounds  of  the  glorified  humanity  of  Christ,  are 
they  not  necessarily  reminded  of  this  world  we  dwell  in?  Are 
they  not  reminded  that  earth,  and  not  heaven,  was  chosen  by  the 
Son  of  God  for  His  mortal  career  in  human  flesh?  And  that, 
on  this  earth,  He  elected  to  suffer  and  to  die  to  purchase  for  men 
so  glorious  a  destiny?  Is  it  possible  for  the  elect  to  forget  the 
abode  where  the  foundations  of  their  happiness  were  laid? 
Where  God,  for  their  benefit,  manifested  His  bountiful  Provi- 
dence by  miracles  and  revelations,  by  lessons  of  warning  and 
promises  of  reward,  by  institutions  of  holiness  and  mercy? 
Where  they  themselves,  sustained  by  Divine  grace,  were  able  to 
rejoice  in  the  midst  of  tribulations  and  sorrows  that  appeared 
too  heavy,  too  unbearable  to  all  except  to  those  who  loved  God 
and  trusted  in  the  power  of  His  love  ? 


144     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

Nay,  more,  this  present  world  in  its  actual  condition  is  revealed 
to  the  eyes  of  the  blessed.  They  take  a  never-failing  interest  in 
the  lives  of  existing  men,  because  however  poorly  circumstanced 
we  may  be,  they  behold  the  true  nobility  we  possess  as  children 
of  God  redeemed  equally  as  they  by  the  Precious  Blood  of  Jesus. 
In  our  souls  they  see  imaged  the  adorable  likeness  of  our  Maker. 
In  us  they  recognize  members  of  that  Church  whose  riches  are 
their  enjoyment.  And  if  their  joy  will  be  filled  with  greater 
rejoicing  in  the  triumph  of  our  salvation,  then  truly  may  we  say 
that  the  saints  are  with  us  not  only  in  mind,  their  hearts  likewise 
accompany  us,  so  to  speak,  in  the  battle  we  wage  against  the 
powers  of  darkness. 

Their  intercession  with  God  is  unceasing  in  our  behalf,  that 
through  His  mercy  and  goodness  we  may  be  made  to  persevere 
till  the  hour  of  victory  and  reward. 

Practices.  Let  us  now  make  some  useful  applications  of  our 
belief  in  the  Communion  of  Saints.  If  we  belong  to  the  com- 
pany of  the  just,  then  we  are  constrained  to  practise  holiness. 
We  are  bound  faithfully  to  fulfil  our  duties  towards  God  and 
man.  Still  we  shall  show  little  generosity  in  so  worthy  a  cause 
if  we  limit  our  endeavors  to  strict  duty.  We  must  therefore 
multiply  our  deeds  of  virtue  that  our  example  may  be  a  shining 
light  for  the  footsteps  of  our  fellow  Christians  whose  welfare  is 
so  closely  connected  with  our  own.  Again,  no  person  animated 
with  a  spirit  of  charity  and  true  piety  will  fail  to  engage  in 
special  good  works  for  the  benefit  of  the  suffering  souls.  Finally, 
let  us  pay  due  honor  to  the  saints  in  paradise  who  are  our  friends 
nearest  to  God.  Let  us  beg  them  to  obtain  from  the  Almighty 
this  favor:  that  our  lives  may  resemble  theirs  in  goodness  and 
fidelity  in  the  service  of  religion,  and  that  in  dying  we  may  be 
speedily  admitted  into  the  full  participation  of  the  celestial  privi- 
leges of  the  Communion  of  Saints. 

References 

Hehel,  in  Sermons  on  Christian  Doctrine;  Conway,  in  Pulpit  Commen- 
tary, Vol.  I;  Jarrett,  in  Horn,  and  Past.  Review,  Oct.  1920;  Bonomelli- 
Byrne,  in  Christian  Mysteries,  Vol.  Ill,  pp.  225  ff. ;  Monsabre,  in  Lenten 
Conferences  of  1882. 

Catholic  Encyclopedia,  Vol.  IV,  pp.  171  ff.',  Vol.  V,  pp.  504  ff. ;  Summit 


THE   SACRAMENT   OF   MARRIAGE  145 

Theol.,  Suppl.,  q.  71;  Tanquerey,  De  Deo  Remuneratore,  No.  50;  Hurter, 
Theol.  Dog.,  Vol.  Ill,  No.  867;  Pohle-Preuss,  Eschatology,  pp.  36,  92  ff. ; 
Vaughan,  The  Divine  Armory,  etc.,  pp.  627  ff. ;  Callan,  Illustrations  for 
Sermons,  etc.,  p.  38;  Berington  and  Kirk,  The  Faith  of  Catholics,  Vol.  Ill, 
p.  234 ;  Bellord,  Meditations,  etc.,  Vol.  II,  p.  212. 


SECOND  SUNDAY  AFTER  EPIPHANY 

SUBJECT 
THE   SACRAMENT   OF   MARRIAGE 

TEXT 
There  was  a  marriage  in  Cana  of  Galilee.  —  JOHN  ii.  i. 

Analysis 

INTRODUCTION.  The  presence  of  our  Lord,  the  Blessed  Virgin, 
and  the  Apostles  at  this  wedding  feast  in  Cana,  and  the  miracle 
which  our  Saviour  worked  on  the  occasion,  are  a  proof  of  the 
great  excellence  and  sanctity  of  marriage.  It  was  at  this  time, 
indeed,  according  to  some,  that  marriage  was  raised  to  the  dignity 
of  a  Sacrament. 

I.  Marriage  between  Christians  is  a  Sacrament,  i.  From 
the  beginning  marriage  was  instituted  by  God  as  a  natural  con- 
tract. Thus  Adam  and  Eve  and  the  Patriarchs  were  truly  mar- 
ried under  the  law  of  nature ;  Tobias  and  Sara  and  others,  under 
the  Law  of  Moses;  and  even  to-day  marriages  between  unbap- 
tized  persons,  although  not  sacramental  in  character,  are  valid 
contracts.  2.  Christ  elevated  marriage  to  the  dignity  of  a 
Sacrament.  As  a  mere  contract  marriage  was  ordained  to  the 
propagation  of  the  human  race,  and  the  raising  of  children  for 
God  and  society ;  but  as  a  Sacrament  it  also  sanctifies  the  parties 
and  confers  the  special  graces  they  need.  3.  That  matrimony 
is  a  true  Sacrament  has  been  the  constant  teaching  of  the  Church 
and  is  the  doctrine  of  St.  Paul  (Eph.  v.  28).  4.  In  every  Sacra- 
ment we  have  three  things,  —  an  outward  sign,  inward  grace, 


146     PAROCHIAL  COURSE  OF   INSTRUCTIONS 

and  institution  by  Christ.  In  Matrimony  the  outward  sign  is  the 
natural  contract  expressed  in  words  or  signs;  the  inward  grace 
is  the  supernatural  help  conferred  on  the  parties,  which  enables 
them  to  bear  the  difficulties  of  their  state  and  to  perform  their 
obligations  towards  each  other  and  towards  their  children ;  the 
institution  of  marriage  as  a  Sacrament  by  Christ  we  know  from 
Scripture,  tradition,  and  the  positive  teaching  of  the  Church. 

II.  Christian  marriage  has  the  properties  of  unity  and  in- 
dissolubility.     I.  The  unity  of  marriage  forbids  polyandry  and 
polygamy,  because  these  are  opposed  to  the  ends  and  purposes 
of  matrimony,  and  were  forbidden  by  Christ  Himself    (Matt. 
xix.  4-6) ;  the  former  is  opposed  to  the  primary  end  of  mar- 
riage, the  latter  impedes  the  secondary  ends.    2.  The  indissolu- 
bility  of  marriage  forbids  divorce.     The  bond  of  matrimony  is 
dissolved  only  by  death,  according  to  the  teachings  of   Christ 
and  St.  Paul ;  hence  the  Church  does  not  recognize  the  right 
of  those  divorced  by  the  State  to  marry  again  during  the  life- 
time of   either  party.     3.  The   evils   of   polygamy   are   that   it 
reduces  woman  to  the  condition  of  a  slave,  destroys  peace  and 
love  in  the  family,  and  imperils  the  welfare  of  the  children. 
Of  this  pagan  and  Mohammedan  countries  afford  ample  evi- 
dence.    4.  The  evils  of  divorce  are:  (a)  that  it  is  injurious  to 
society,  as  destroying  the  principle  of  authority,  promoting  dis- 
sensions, encouraging  sin  and  crime  as  a  means  to  freedom, 
lowering  the  dignity  of  woman;  (b)  that  it  is  injurious  to  the 
family,  whose  peace  and  stability  it  destroys;  (c)  that  it  is  un- 
just to  the  wife  and  the  children.    The  facility  of  divorce  was 
one  of  the  leading  causes  of  the  downfall  of  the  Roman  em- 
pire, and  it  is  one  of  the  chief  menaces  of  modern  society. 

III.  The  advantages  of  Christian  marriage,     i.  The  pro- 
creation and  education  of  lawful  offspring.    The  proper  rearing 
of  children  not  only  secures  the  good  of  the  Church  and  society 
in  general,  but  also  redounds  to  the  welfare  of  the  children  and 
parents  themselves.     Race  suicide,  on  the  contrary,  injures  the 
parents,  prevents  or  destroys  human  life,  defrauds  society  of  its 


147 

members,  and  robs  heaven  of  immortal  souls.  2.  The  second 
advantage  of  marriage  consists  in  fidelity  and  mutual  love  and 
assistance.  3.  The  third  advantage  of  Christian  marriage  is 
that  it  is  an  inseparable  union,  which  makes  the  contracting  of 
matrimony  more  serious,  renders  dissensions  between  the  parties 
less  frequent,  and,  in  case  of  dissension,  makes  reconciliation 
more  easy. 

CONCLUSION.  I.  Because  of  the  sacredness  of  this  Sacrament 
people  should  not  receive  it  without  previous  instruction,  suffi- 
cient deliberation,  prayer,  and  counsel.  2.  As  matrimony  is  a 
sacrament  of  the  living,  the  contracting  parties  should  be  in  the 
state  of  grace;  they  should,  if  possible,  make  a  general  confes- 
sion beforehand,  go  to  Holy  Communion,  and  be  married  with 
a  nuptial  mass.  3.  Married  people  should  always  try  to  respect 
the  dignity  of  the  Sacrament  they  have  received  and  be  faithful 
to  the  duties  and  burdens  it  imposes.  4.  Mixed  marriages  are  to 
be  entirely  discouraged  because  of  the  evils  to  the  family,  the 
offspring,  and  the  Church  which  arise  from  them. 

Catechism  of  the  Council  of  Trent,  Part  II 

MATRIMONY  AS  A  SACRAMENT,  SUPERIOR  TO  THE  NATURAL 
CONTRACT 

The  preceding  (see  Nineteenth  Sunday  after  Pentecost)  are 
the  instructions  which  the  pastor  will  communicate  to  the  faith- 
ful on  the  subject  of  marriage  as  a  natural  contract ;  as  a  sacra- 
ment he  will  show  that  marriage  is  raised  to  a  superior  order, 
and  referred  to  a  more  exalted  end.  The  original  institution 
of  marriage  as  a  natural  contract  had  for  object  the  propaga- 
tion of  the  human  race ;  its  subsequent  elevation  to  the  dignity  of 
a  sacrament  is  intended  for  the  procreation  and  education  of  a 
people  in  the  religion  and  worship  of  the  true  God,  and  of  our 
Lord  Jesus  Christ. 

IT  EXEMPLIFIES  THE  UNION  OF  CHRIST  AND  HIS  CHURCH 

When  the  Redeemer  would  exemplify  the  close  union  that  sub- 
sists between  Him  and  His  Church,  and  His  boundless  love 


148     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

towards  us,  He  declares  this  divine  mystery  principally  by  allud- 
ing to  the  holy  union  of  man  and  wife ;  and  the  aptitude  of  the 
illustration  is  evinced  by  this,  that  of  all  human  relations  no  one 
is  so  binding  as  that  of  marriage,  and  those  who  stand  in  that 
relation  are  united  in  the  closest  bonds  of  affection  and  love. 
Hence  the  Sacred  Scriptures  frequently  place  before  us  this 
divine  union  of  Christ  with  His  Church  under  the  figure  of  a 
marriage. 

MARRIAGE  A  SACRAMENT 

That  marriage  is  a  sacrament  has  been  at  all  times  held  by  the 
Church  as  a  certain  and  well  ascertained  truth;  and  in  this  she 
is  supported  by  the  authority  of  the  Apostle  in  his  Epistle  to  the 
Ephesians:  "Husbands,"  says  he,  "should  love  their  wives  as 
their  own  bodies.  He  that  loveth  his  wife,  loveth  himself.  For 
no  man  ever  hated  his  own  flesh,  but  nourisheth  and  cherisheth  it, 
as  also  Christ  doth  the  Church;  because  we  are  members  of  his 
body,  of  his  flesh,  and  of  his  bones.  For  this  cause  shall  a  man 
leave  his  father  and  mother,  and  shall  cleave  to  his  wife,  and  they 
shall  be  two  in  one  flesh.  This  is  a  great  sacrament ;  but  I  speak  in 
Christ,  and  in  the  church." x  When  the  Apostle  says,  "  This  is  a 
great  sacrament,"  he  means,  no  doubt,  to  designate  marriage ; 2  as 
if  he  had  said,  The  conjugal  union  between  man  and  wife,  of  which 
God  is  the  author,  is  a  sacrament,  that  is,  a  sacred  sign  of  the  holy 
union  that  subsists  between  Christ  and  His  Church.  That  this  is 
the  true  meaning  of  his  words  is  shown  by  the  Holy  Fathers  who 
have  interpreted  the  passage ;  and  the  Council  of  Trent  has  given 
to  it  the  same  interpretation.3  The  husband  therefore  is  evidently 
compared  by  the  Apostle  to  Christ,  the  wife  to  the  Church ; 4  "  the 
husband  is  the  head  of  the  wife,  as  Christ  is  the  head  of  the 
church  " ; 6  and  hence  the  husband  should  love  his  wife,  and  again, 
the  wife  should  love  and  respect  her  husband,  for  "  Christ  loved 
his  Church,  and  gave  himself  for  her";  and  the  Church,  as  the 
same  Apostle  teaches,  is  subject  to  Christ. 

1  Eph.  v.  28-31. 

1  Tertull.   lib.   de   Monog. ;   Aug.   de  fide  et  oper.  c.   7 ;   lib.   nupt.   et 
concup.  cc.  10,  12. 
*  Sess.  24.  *  Ambr.  in  epist.  ad  Ephes.  *  Eph.  v.  23. 


THE   SACRAMENT   OF   MARRIAGE  149 

IT  SIGNIFIES  AND  CONFERS  GRACE 

That  this  sacrament  signifies  and  confers  grace  (and  in  this 
the  nature  of  a  sacrament  principally  consists)  we  learn  from 
these  words  of  the  Council  of  Trent :  "  The  grace  which  perfects 
that  natural  love,  and  confirms  that  indissoluble  union,  Christ  him- 
self, the  author  and  finisher  of  the  sacraments,  has  merited  for 
us  by  his  passion."  *  The  faithful  are  therefore  to  be  taught  that, 
united  in  the  bonds  of  mutual  love,  the  husband  and  wife  are  en- 
abled, by  the  grace  of  this  sacrament,  to  repose  in  each  other's 
affections,  to  reject  every  criminal  attachment,  to  repel  every  in- 
clination to  unlawful  intercourse,  and  in  everything  to  preserve 
"  marriage  honorable  .  .  .  and  the  bed  undefiled." 2 

ITS  SUPERIORITY  TO  GENTILE  AND  JEWISH   MARRIAGE 

The  great  superiority  of  the  Sacrament  of  Matrimony  to  those 
marriages  which  took  place  before  or  after  the  Law,  we  may 
learn  from  the  following  considerations :  The  Gentiles,  it  is  true, 
looked  upon  marriage  as  something  sacred,  and  therefore  con- 
sidered promiscuous  intercourse  to  be  inconsistent  with  the  law 
of  nature;  they  also  held  that  fornication,  adultery,  and  other 
licentious  excesses  should  be  repressed  by  legal  sanctions,  but 
their  marriages  had  nothing  whatever  of  the  nature  of  a  sacra- 
ment. Among  the  Jews  the  laws  of  marriage  were  observed  with 
more  religious  fidelity,  and  their  marriages,  no  doubt,  were  more 
holy.  Having  received  the  promise  that  in  the  seed  of  Abraham 
all  nations  should  be  blessed,3  it  was  justly  deemed  a  matter  of 
great  piety  among  them  to  beget  children,  the  offspring  of  a 
chosen  people,  from  whom,  as  to  his  human  nature,  Christ  our 
Lord  and  Saviour  was  to  descend ;  but  their  marriage  also  wanted 
the  true  nature  of  a  sacrament. 

A  further  confirmation  of  this  is  that  whether  we  consider  the 
law  of  nature  after  the  fall  of  Adam,  or  the  law  given  to  Moses, 
we  at  once  perceive  that  marriage  had  fallen  from  its  primitive 
excellence  and  sanctity.  Under  the  Law  of  Moses  we  find  that 
many  of  the  Patriarchs  had  several  'wives  at  the  same  time,  and, 
should  a  cause  exist,  it  was  subsequently  permitted  to  dismiss 

1  Sess.  24,  de  matritn.  *  Heb.  xiii.  4.  *  Gen.  xxii.  18. 


150     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

one's  wife,  having  given  her  a  bill  of  divorce;1  both  of  which 
abuses  have  been  removed  by  the  Gospel  dispensation,  and  mar- 
riage restored  to  its  primitive  state. 

POLYGAMY  OPPOSED  TO  THE  NATURE  OF  MARRIAGE 

That  polygamy  is  opposed  to  the  nature  of  marriage  is  shown 
by  our  Lord  in  these  words :  "  For  this  cause  shall  a  man  leave 
father  and  mother,  and  shall  cleave  to  his  wife,  and  they  two  shall 
be  in  one  flesh."  "  Therefore,"  continues  the  Redeemer,  "  now 
they  are  not  two,  but  one  flesh."2  The  Patriarchs,  who  by  the 
permission  of  God  had  a  plurality  of  wives,  are  not  on  that  account 
to  be  condemned.  The  words  of  the  Redeemer,  however,  clearly 
show  that  marriage  was  instituted  by  God  as  the  union  of  two 
only ;  and  this  he  again  expressly  declares  when  he  says :  "  Who- 
ever shall  put  away  his  wife,  .  .  .  and  shall  marry  another,  com- 
mitteth  adultery ;  and  he  that  shall  marry  her  that  is  put  away, 
committeth  adultery." 3  If  a  plurality  of  wives  be  lawful,  we 
can  discover  no  more  reason  why  he  who  marries  a  second  wife 
while  he  retains  the  first  should  be  said  to  be  guilty  of  adultery, 
than  he  who,  having  dismissed  the  first,  takes  to  himself  a  second. 
Hence,  if  an  infidel,  in  accordance  with  the  laws  and  customs  of 
his  country,  has  married  several  wives,  the  Church  commands 
him,  when  converted  to  the  faith,  to  look  upon  the  first  alone  as 
his  lawful  wife,  and  to  separate  from  the  others. 

MARRIAGE  INDISSOLUBLE 

That  marriage  cannot  be  dissolved  by  divorce  is  easily  proved 
from  the  same  testimony  of  our  Lord.  If  by  a  bill  of  divorce 
the  matrimonial  link  were  dissolved,  the  wife  might  lawfully,  and 
without  the  guilt  of  adultery,  take  another  husband ;  yet  our  Lord 
expressly  declares  that  "  whosoever  shall  put  away  his  wife,  .  .  . 
and  shall  marry  another,  committeth  adultery."4  The  bond  of 
marriage,  therefore,  can  be  dissolved  by  death  alone,  and  this 
the  Apostle  confirms  when  he  says :  "  A  woman  is  bound  by  the 
law  as  long  as  her  husband  liveth ;  but  if  her  husband  die,  she  is 
at  liberty:  let  her  marry  to  whom  she  will;  only  in  the  Lord." 

1  Deut.  xxiv.  i ;  Matt.  xix.  7.  '  Matt.  xix.  5,  6. 

'  Matt  xix.  9.  *  Matt.  xix.  9;  Luke  xvi.  18. 


THE   SACRAMENT   OF   MARRIAGE  151 

And  again :  "  To  them  that  are  married,  not  I,  but  the  Lord  com- 
mandeth,  that  the  wife  depart  not  from  her  husband.  And  if  she 
depart,  that  she  remain  unmarried  or  be  reconciled  to  her  hus- 
band." 1  Thus  to  her  who  has  separated  from  her  husband,  even 
for  a  just  cause,  the  only  alternative  left  by  the  Apostle  is  to  re- 
main unmarried  or  be  reconciled  to  her  husband.  The  Church, 
unless  influenced  by  very  weighty  causes,  does  not  sanction  the 
separation  of  husband  and  wife. 

BENEFICIAL   CONSEQUENCES   OF  ITS   INDISSOLUBILITY 

That  this  the  law  of  marriage  may  not  appear  too  rigorous,  its 
beneficial  consequences  are  to  be  presented  to  the  consideration 
of  the  faithful. 

In  the  first  place,  they  should  know  that  the  choice  of  a  com- 
panion for  life  should  be  influenced  by  virtue  and  congeniality  of 
disposition,  rather  than  by  wealth  or  beauty,  —  a  consideration 
which  confessedly  is  of  the  highest  practical  importance  to  the 
interests  of  society. 

Besides,  if  marriage  were  dissoluble  by  divorce,  married  per- 
sons could  scarcely  ever  want  causes  of  dissension,  which  the 
inveterate  enemy  of  peace  and  virtue  would  never  fail  to  supply ; 
whereas,  when  the  faithful  reflect  that  although  separated  as  to 
bed  and  board,  they  are  still  bound  by  the  tie  of  marriage,  and 
that  all  hope  of  a  second  marriage  is  cut  off,  they  are  more  slow 
to  anger  and  more  averse  to  dissension;  and  if  sometimes  sepa- 
rated, feeling  the  many  inconveniences  that  attend  their  separ- 
ation, their  reconciliation  is  easily  accomplished  through  the 
intervention  of  friends.  Here  the  salutary  admonition  of  St. 
Augustine  is  also  not  to  be  omitted  by  the  pastor,  in  order  to  con- 
vince the  faithful  that  they  should  not  deem  it  a  hardship  to  be 
reconciled  to  their  penitent  wives,  whom  they  may  have  put  away 
for  adultery.  "  Why,"  says  he,  "  should  not  the  Christian  hus- 
band receive  his  wife,  whom  the  Church  receives  ?  Why  should 
not  the  wife  pardon  her  adulterous  but  penitent  husband,  whom 
Christ  has  pardoned?  When  the  "Scriptures  call  him  who  keeps 
an  adulteress  '  a  fool/ 2  it  means  an  adulteress  who  after  her  de- 
linquency refuses  to  repent,  and  perseveres  in  the  career  of  turpi- 

1  I  Cor.  vii.  39;  I o,  ii.  *  Prov.  xviii.  22. 


152     PAROCHIAL   COURSE  OF  INSTRUCTIONS 

tude  which  she  had  commenced."  *  In  perfection  and  dignity  it 
is  clear,  therefore,  from  what  has  been  said,  that  marriage  among 
the  Jews  and  Gentiles  is  far  inferior  to  Christian  marriage. 

THREE  ADVANTAGES  ARISING  FROM   MARRIAGE 

The  faithful  are  also  to  be  informed  that  there  are  three  ad- 
vantages which  arise  from  marriage,  —  offspring,  faith,  and  the 
sacrament,  —  advantages  which  alleviate  the  evils  pointed  out  by 
the  Apostle  when  he  says,  "  Such  shall  have  tribulation  of  the 
flesh," z  and  which  render  honorable 3  that  intercourse  which 
without  marriage  should  be  deservedly  reprobated. 

The  first  advantage,  then,  is  that  of  legitimate  offspring,  —  an 
advantage  so  highly  appreciated  by  the  Apostle  that  he  says,  The 
woman  .  .  .  "shall  be  saved  through  child-bearing."4  These 
words  of  the  Apostle  are  not,  however,  to  be  understood  to  refer 
solely  to  the  procreation  of  children ;  they  also  refer  to  the  dis- 
cipline and  education  by  which  children  are  reared  to  piety,  for 
the  Apostle  immediately  adds,  "  if  she  continue  in  faith."  "  Hast 
thou  children  ? "  says  Ecclesiasticus,  "  instruct  them,  and  bow 
down  their  neck  from  their  childhood."  5  The  same  important 
lesson  is  inculcated  by  the  Apostle ;  and  of  such  an  education  the 
Scripture  affords  the  most  beautiful  illustrations  in  the  persons 
of  Tobias,  Job,  and  of  other  persons  eminent  for  sanctity.  But 
the  further  development  of  the  duties  of  parents  and  children  we 
reserve  for  the  exposition  of  the  Fourth  Commandment. 

The  next  advantage  is  faith ;  not  the  habitual  faith  infused  in 
Baptism,  but  the  fidelity  which  the  husband  plights  to  the  wife 
and  the  wife  to  the  husband,  to  deliver  to  each  other  the  mutual 
dominion  of  their  persons,  and  to  preserve  inviolate  the  sacred 
engagements  of  marriage.  This  is  an  obvious  inference  from 
the  words  of  Adam  on  receiving  his  consort  Eve,  which,  as  the 
Gospel  informs  us,  the  Redeemer  has  sanctioned  by  his  appro- 
bation. "  Wherefore,"  says  our  protoparent,  "  a  man  shall  leave 
father  and  mother,  and  shall  cleave  to  his  wife :  and  they  shall  be 
two  in  one  flesh."  °  Nor  are  the  words  of  the  Apostle  less  ex- 

1  Lib.  de  adult,  conjug.  cc.  6,  9.  *  I  Cor.  vii.  28. 

See  Aug.  lib.  5,  contr.  Tul.  cap.  5.        *  I  Tim.  ii.  14,  15. 
•  Eccl.  vii.  25.  *  Gen.  ii.  24;  Matt.  xix.  5. 


THE   SACRAMENT   OF   MARRIAGE  153 

plicit.  "  The  wife,"  says  he,  "  hath  not  power  of  her  own  body, 
but  the  husband."  l  Hence  against  adultery,  because  it  violates 
this  conjugal  faith,  the  Almighty  justly  decreed  in  the  Old  Law 
the  heaviest  chastisements.2  This  matrimonial  faith  also  de- 
mands, on  the  part  of  husband  and  wife,  a  singular,  holy,  and 
pure  love,  a  love  not  such  as  that  of  adulterers,  but  such  as  that 
which  Christ  cherishes  towards  his  Church.  This  is  the  model 
of  conjugal  love  proposed  by  the  Apostle  when  he  says,  "  Hus- 
bands, love  your  wives,  as  Christ  also  loved  the  church."3  The 
love  of  Christ  for  His  Church  was  great,  not  an  interested  love, 
but  a  love  which  proposed  to  itself  the  sole  happiness  of  his 
spouse. 

The  third  advantage  is  called  the  sacrament,  that  is,  the  indis- 
soluble tie  of  marriage.  "  The  Lord,"  says  the  Apostle,  "  com- 
mandeth  that  the  wife  depart  not  from  her  husband.  And  if  she 
depart,  that  she  remain  unmarried,  or  be  reconciled  to  her  hus- 
band. And  let  not  the  husband  put  away  his  wife."4  If,  as  a 
sacrament,  marriage  is  significant  of  the  union  of  Christ  with  His 
Church,  it  follows  that  as  Christ  never  separates  Himself  from 
His  Church,  so  a  wife,  as  far  as  regards  the  tie  of  marriage,  can 
never  be  separated  from  her  husband. 

Sermons 

THE  SACRAMENT  OF  MARRIAGE 
BY  THE  REV.  THOMAS  J.  GERRARD 

It  is  part  of  God's  providence  that  when  He  sets  before  us  an 
end  to  be  attained  He  provides  us  also  with  the  means  of  attain- 
ing that  end.  So  in  the  case  of  marriage,  having  ordained  it  for 
the  high  purpose  of  preparing  souls  for  heaven,  God  has  endowed 
it  with  qualities  which  make  it  an  apt  instrument  for  the  purpose 
for  which  it  was  instituted.  These  qualities  are  revealed  in  the 
truth  of  Christ  and  the  Church.  Christ's  Church  was  to  be  one 
only,  and  it  was  to  last  until  the  end  of  time.  The  bond  of  Chris- 
tian marriage  must  likewise  be '  one  only  and  must  last  until 
broken  by  death.  Unity  and  perpetuity  are  the  qualities  which 

1  i  Cor.  vii.  4.  *  Num.  v.  12,  etc. 

1  Eph.  v.  25.  4  i  Cor.  vii.  10. 


154     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

make  the  marriage  state  specially  fitted  for  the  great  object  of 
bringing  children  into  the  world,  of  nourishing  them  in  body, 
mind,  and  spirit,  of  bringing  them  to  the  final  perfection  for  which 
man  was  created.  If  the  bringing  of  children  into  the  world  is 
attended  with  great  pain  and  labor,  the  bringing  of  their  souls 
to  perfection  is  attended  with  still  greater  pain  and  labor.  It 
requires  nothing  else  than  the  united  life  and  love  of  both  par- 
ents. Now  such  is  the  nature  of  man  and  woman  that  they  can- 
not love  effectually  with  a  divided  love.  Let  either  partner  give 
the  other  the  slightest  cause  for  jealousy  and  there  is  an  end  of 
that  perfect  love  and  harmony  in  the  family  which  is  so  needful 
for  the  well-being  of  the  children.  The  archetype  of  perfect  love 
is  the  mutual  love  of  the  three  persons  of  the  blessed  Trinity. 
One  of  the  fairest  created  reflections  of  that  love  is  the  triple 
love  of  family  life,  the  love  of  husband,  wife,  and  child.  It  will 
brook  no  intrusion  from  without.  It  cannot  bear  the  prospect  of 
it  coming  to  an  end.  This  is  a  fundamental  and  universal  law 
of  nature,  a  law  of  nature  which  is  accentuated,  ennobled,  and 
made  perfect  by  a  law  of  grace.  The  Sacrament  of  Matrimony 
implies  a  special  divine  sanction  to  the  laws  of  unity  and  per- 
petuity in  the  marriage  bond. 

The  need  of  the  higher  sanction  and  help  is  seen  from  the  pass- 
ing nature  of  the  merely  natural  charms.  The  mere  physical 
pleasures  pass  away  with  their  satisfaction.  Youthful  ardor 
burns  out  before  the  mature  part  of  life  is  reached.  In  the  course 
of  a  life  so  intimate  as  that  of  husband  and  wife  many  faults  of 
character  become  exposed.  Marriage  certainly  brings  a  reve- 
lation of  many  new  beauties  of  character,  but  it  also  brings  a 
revelation  of  many  faults  of  character.  It  is  fraught  with  disap- 
pointments even  as  with  agreeable  surprise.  The  fading  of  bodily 
beauty  also  tends  to  weaken  the  natural  bond.  When  the  hair 
turns  gray,  and  the  eye  loses  its  lustre,  and  the  features  fall  into 
wrinkles;  when  the  general  buoyancy  and  ardor  of  youth  tones 
down  into  the  prose  of  middle  age ;  then  indeed  is  there  need  of 
something  more  sustaining,  something  more  lasting  than  the 
mere  tie  of  natural  affection  or  natural  contract.  It  is  found 
in  the  unity  and  perpetuity  of  the  Sacrament.  The  Sacrament 
imparts  all  the  courage,  the  energy,  the  refreshment,  and  the  love 


THE    SACRAMENT   OF   MARRIAGE  155 

needful  to  make  the  bond  strong  and  lasting.  It  renews  the 
youth  of  married  life  and  makes  it  satisfying  even  in  spite  of 
years. 

The  Church  claims  to  have  the  care  of  this  Sacrament.  The 
Church,  therefore,  has  ever  insisted  on  its  unity  and  perpetuity. 
The  Church  regards  the  sin  of  adultery  as  something  infinitely 
more  heinous  than  any  sin  possible  among  the  unmarried.  The 
father  who  has  to  provide  for  his  children  must  be  certain  that 
they  are  his  own.  He  cares  for  them  only  on  the  supposition 
that  they  are  his  offspring.  Any  infidelity,  therefore,  on  the  part 
of  the  woman  must  of  necessity  tend  to  break  up  these  sacred 
family  relationships.  A  father  cannot  love  and  care  for  children 
who  may  be  those  of  the  man  who  has  done  him  the  greatest  pos- 
sible injury.  And  if  a  woman  gives  unswerving  fidelity  to  her 
husband  she  has  a  right  to  claim  an  equal  fidelity  in  return.  In- 
fidelity on  the  part  of  the  man,  although  it  does  not  act  directly 
in  rendering  the  offspring  of  the  family  uncertain,  yet  it  strikes 
at  the  root  of  conjugal  love,  and  thus  almost  directly  at  the  foun- 
dations of  family  life.  A  violation  of  the  sanctity  of  marriage 
then  by  either  party  is  a  double  violation  of  God's  law,  a  viola- 
tion of  chastity  and  a  violation  of  justice.  Hence,  we  have  the 
most  stringent  laws  against  adultery,  against  polygamy,  and 
against  divorce. 

Among  the  Jews  the  penalty  of  adultery  was  death  by  stoning. 
In  the  most  savage  races  of  the  earth  its  punishment  is  immediate 
death.  The  law  of  Christ  makes  the  law  of  nature  and  the  law  of 
Moses  more  perfect.  This  it  does  by  all  the  conditions  and  rules 
which  it  lays  down  for  the  prevention  of  polygamy  and  divorce. 
By  polygamy  we  usually  understand  the  possession  of  two  wives 
at  the  same  time.  The  possession  of  two  husbands  at  the  same 
time  is  known  as  polyandry.  Both  are  equally  condemned  by  the 
Christian  law.  The  cases  of  polygamy  among  the  Jews  are  fre- 
quently quoted  by  those  who  want  an  excuse  for  disregarding  the 
laws  of  Christian  marriage.  Attention  must  be  paid  to  the  cir- 
cumstances of  time  and  race.  If  polygamy  was  permitted,  then  it 
was  for  a  special  reason.  And  the  permission  was  mere  tolera- 
tion. The  circumstances  of  the  times  required  that  it  should  be 
permitted  in  order  to  avoid  greater  evils.  Nevertheless,  God  did 


156     PAROCHIAL  COURSE  OF   INSTRUCTIONS 

not  cease  to  give  signs  to  His  people  as  to  what  was  the  great 
ideal.  The  most  wondrous  love  song  ever  sung  by  man  was  that 
inspired  by  the  Holy  Spirit,  —  the  song  of  songs  which  tells  of  the 
love  between  one  bridegroom  and  one  bride,  the  love  which  lasts 
till  death.  "  One  is  my  dove,  my  perfect  one  is  but  one.  ...  I 
to  my  beloved  and  my  beloved  to  me,  who  feedest  among  the 
anemones.  .  .  .  Put  me  as  a  seal  upon  thy  heart,  as  a  seal  upon 
thy  arm,  for  love  is  strong  as  death,  jealousy  as  hard  as  hell,  the 
lamps  thereof  are  fire  and  flames.  .  .  .  My  beloved  to  me  and  I 
to  him  who  feedeth  among  the  lilies,  till  the  day  break  and  the 
shadows  flee  away."  So  the  young  Tobias  could  say  to  his  wife 
Sara :  "  For  we  are  the  children  of  saints,  and  we  must  not  be 
joined  together  like  heathens  that  know  not  God."  In  praying 
to  God  for  a  blessing  on  his  marriage  he  referred  back  to  its  orig- 
inal conditions:  "Thou  madest  Adam  of  the  slime  of  the  earth, 
and  gavest  him  Eve  for  a  helper.  And  now  Lord  thou  knowest 
that  not  for  fleshly  lust  do  I  take  my  sister  to  wife,  but  only  for 
the  love  of  posterity,  in  which  thy  name  may  be  blessed  for  ever 
and  ever."  And  Sara  prayed  with  him :  "  Have  mercy  on  us,  and 
let  us  grow  old  both  together  in  health." 

Further,  the  Church,  although  she  insists  that  the  marriage 
bond  lasts  only  till  death,  although  she  allows  remarriage  after 
the  death  of  one  of  the  partners,  yet  she  looks  upon  such  re- 
marriage as  something  less  perfect.  Her  ideal  is  that  a  marriage 
should  be  so  distinctly  one  and  perpetual  as  to  exclude  any  other 
marriage  even  after  the  first  has  been  dissolved  by  death.  A 
marriage  is  not  merely  a  union  of  two  in  one  flesh,  but  also  of 
two  in  one  spirit.  The  more  perfect  thing,  therefore,  would  be 
to  consider  the  bond  of  love  lasting  right  through  death.  The 
reason  why  the  Church  allows  remarriage  after  the  death  of  one 
of  the  partners  is  because  there  are  other  ends  of  matrimony  be- 
sides mutual  love.  To  give  expression  to  her  wish,  however,  and 
to  mark  the  distinction  between  the  more  perfect  state  and  the 
less  perfect  state,  the  Church  does  not  give  the  nuptial  blessing 
in  cases  where  the  bride  is  a  widow.  She  gives  it  where  the  bride 
is  being  married  for  the  first  time,  even  though  the  bridegroom 
be  a  widower.  Having  regard  to  the  dignity  of  the  bride,  the 
Church  in  this  case  overlooks  the  defect  in  the  bridegroom.  Her 


THE   SACRAMENT   OF   MARRIAGE  157 

end  is  achieved  by  withholding  the  blessing  only  in  the  case  of 
the  marriage  of  widows.  She  wishes  to  hold  up  an  ideal,  to  em- 
phasize the  unity  and  perpetuity  of  the  bond. 

This  brings  us  to  the  all-important  question  of  divorce.  If 
both  the  natural  and  divine  laws  maintain  the  unity  and  per- 
petuity of  the  marriage  bond,  then  no  power  on  earth,  not  even 
the  Church,  has  power  to  grant  a  divorce.  "What,  therefore, 
God  hath  joined  together  let  no  man  put  asunder."  Here,  on  the 
threshold  of  the  question,  it  is  necessary  to  make  a  clear  distinc- 
tion of  terms.  When  it  is  said  that  no  power  on  earth  can  grant 
a  divorce,  divorce  must  be  understood  in  a  particular  and  strict 
sense  of  the  word.  Let  us  distinguish,  then,  between  three  kinds 
of  separation.  First,  there  is  a  separation  which  implies  that  the 
husband  and  wife  are  allowed  to  live  apart.  It  is  called  in  jurid- 
ical language  a  judicial  separation.  It  is  called  in  theological 
language  separatio  a  mensa  et  thoro,  or  separation  from  bed  and 
board.  Its  meaning  is  that  although  the  parties  are  separated 
from  each  other,  yet  they  are  not  free  to  marry  again.  If  they 
were  allowed  to  marry  again  the  separation  would  be  said  to  be 
tf  vinculo,  or  separation  from  the  bond.  The  actual  contract  or 
tie  would  be  broken.  Now  the  first  kind  of  separation  is  allowed 
by  the  Church  whenever  there  is  a  grave  reason,  such,  for  in- 
stance, as  the  misconduct  of  one  of  the  parties.  But  the  second 
kind  the  Church  allows  never.  The  bond  which  has  been  made 
by  God  may  not  be  broken  by  man.  One  of  the  parties  may  for- 
feit certain  rights  of  marriage  through  infidelity  to  the  partner, 
but  can  never  thereby  acquire  the  freedom  to  marry  again.  And 
further,  the  Church  makes  no  distinction  in  this  respect  between 
the  innocent  party  and  the  guilty.  A  bond  is  a  bond,  the  contract 
is  a  two-sided  one,  and,  therefore,  as  long  as  the  bond  or  contract 
remains  it  must  bind  both  the  parties.  However  unfair  it  may 
seem  to  the  innocent  party,  yet  it  is  God's  law,  and  God  will  see 
to  it  that  those  who  observe  His  law  will,  in  the  final  balancing, 
receive  their  just  reward. 

Then  there  is  another  kind  of  separation  which  is  frequently 
believed  to  be  a  divorce  and  which  is  a  source  of  much  perplexity 
to  Catholics  and  non-Catholics  alike.  It  is  called  a  declaration  of 
nullity.  It  means  that  that  which  has  appeared  to  be  a  marriage 


158     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

is  declared  never  to  have  been  a  marriage  from  the  beginning. 
The  parties  have  gone  through  the  ceremony,  but  there  has  been 
some  obstruction  in  the  way  which  has  prevented  the  knot  from 
being  tied  and  so  the  supposed  marriage  must  be  declared  null 
and  void.  Let  us  take  an  instance.  A  certain  Jew  married  to  a 
Jewish  wife  seeks  for  a  divorce  in  the  law  courts.  He  is  success- 
ful in  his  suit.  Then  he  becomes  a  Catholic,  falls  in  love  with  a 
Catholic  girl,  and  wishes  to  be  married  to  her  in  the  Catholic 
Church.  There  is  no  difficulty,  the  Church  approves  of  the  mar- 
riage. What  has  happened?  The  undiscerning  public  think  that 
the  Church  approved  of  divorce  and  of  the  remarriage  of  a 
divorced  person.  And  if  the  man  happens  to  have  been  a  wealthy 
Jew  the  undiscerning  public  is  not  slow  to  attribute  unworthy 
motives  to  the  Church.  But  again,  what  has  really  happened? 
The  Jew's  first  marriage  was  really  no  marriage  at  all  in  the  sight 
of  the  Church.  Baptism  is  the  first  Sacrament  and  the  door  of 
the  other  Sacrament.  The  Jew  had  not  received  the  Sacrament 
of  Baptism  and  so  was  incapable  of  receiving  the  Sacrament  of 
Marriage.  And  being  incapable  of  receiving  the  Sacrament  of 
Marriage  he  was  incapable  of  making  the  contract  of  marriage, 
for  the  Sacrament  is  the  contract.  Therefore,  the  marriage 
which,  by  the  law  of  the  land,  was  declared  to  be  dissolved  was 
by  the  law  of  the  Church  declared  never  to  have  existed,  to  have 
been  null  and  void  from  the  beginning.  Consequently,  when  the 
Jew  became  a  Catholic  and  received  the  Sacrament  of  Baptism 
he  was  quite  free  and  capable  of  uniting  himself  with  the  partner 
of  his  choice. 

Again,  there  are  cases  in  history  where  the  Church  had  sanc- 
tioned the  dissolution  of  the  actual  bond  of  matrimony,  the  pe- 
culiar circumstances  of  which  must  be  clearly  understood.  It 
can  only  take  place  when  the  marriage  has  been  merely  ratified 
and  not  consummated.  That  means  that  the  church  ceremony 
has  been  performed,  but  the  two  have  not  yet  become  one  flesh. 
In  such  circumstances  the  Church  teaches  that  either  of  the 
parties  may  enter  religion  and  take  a  solemn  vow  of  chastity. 
By  a  divine  dispensation  the  solemn  vow  of  chastity  renders  the 
marriage  bond  dissolved,  and  the  party  who  does  not  take  the 
vow  is  free  to  marry  again. 


THE   SACRAMENT   OF   MARRIAGE  159 

Within  these  limitations  the  Church  is  absolutely  inexorable 
against  any  attempt  at  separation  from  the  bond.  She  has  suf- 
fered the  loss  of  whole  nations  from  the  faith  rather  than  sacri- 
fice one  jot  or  tittle  of  her  principle.  The  care  of  the  Sacrament 
has  been  committed  to  her  keeping,  and  to  have  condoned  a 
denial  of  the  sacramental  nature  of  the  matrimonial  bond,  even 
in  one  case,  would  have  been  to  renounce  the  divine  charge  given 
to  her.  For  the  English-speaking  world  the  Pope's  firmness,  in 
refusing  to  grant  a  divorce  to  Henry  VIII,  must  ever  be  a  monu- 
ment of  the  fidelity  of  the  Church  to  the  sanctity  of  the  mar- 
riage state.  And  the  famous  Encyclical  of  the  illustrious  Pope, 
Leo  XIII,  must  ever  remain  the  charter  of  woman's  dignity 
and  safety  as  to  her  marriage  right.  "The  great  evils,"  wrote 
the  Pontiff,  "  of  which  divorce  is  the  spring  can  hardly  be  enu- 
merated. When  the  conjugal  bond  loses  its  immutability  we  may 
expect  to  see  benevolence  and  affection  destroyed  between  hus- 
band and  wife ;  an  encouragement  given  to  infidelity ;  the  protec- 
tion and  education  of  children  rendered  more  difficult;  the  germs 
of  discord  sown  between  families;  woman's  dignity  disowned; 
the  danger  for  her  of  seeing  herself  forsaken,  after  having  served 
as  the  instrument  of  man's  passions.  And  as  nothing  ruins  fami- 
lies and  destroys  the  most  powerful  kingdoms  like  the  corruption 
of  manners,  it  is  easy  to  see  that  divorce,  which  is  only  begotten 
of  the  depraved  manners  of  a  people,  is  the  worst  enemy  of 
families  and  of  States,  and  that  it  opens  the  door,  as  experience 
attests,  to  the  most  vicious  habits,  both  in  private  and  in  public 
life." 

Views  subversive  of  the  Catholic  ideal  are  now  very  prevalent, 
and  are  becoming  day  by  day  more  prevalent.  In  the  matter  of 
the  sanctity  of  marriage,  as  in  many  other  things,  it  is  the  Catho- 
lics who  are  the  salt  of  the  earth.  While  other  religious  bodies 
are  prepared  to  give  way  under  any  specious  pretext  which  may 
arise,  the  See  of  Peter  proclaims  the  principle  of  no  compromise. 
And  when  the  Churches  which  ought  to  guard  the  sanctity  of 
marriage  show  themselves  weak  arid  accommodating  to  the  lower 
pleasures  of  man,  we  must  not  be  surprised  if  non-religious 
bodies  speak  openly  in  favor  of  divorce  and,  all  unashamed,  make 
profession  of  free  love.  This,  indeed,  has  come  to  pass.  High 


160     PAROCHIAL  COURSE   OF  INSTRUCTIONS 

time  is  it  then  for  Catholics  to  make  their  voice  heard  in  protest. 
Nay,  absolutely  imperative  is  it  that  Catholics  should  rally  them- 
selves anew  with  even  greater  loyalty  around  the  Holy  Father 
who  watches  the  marriage  Sacrament  so  anxiously  and  sees  its 
dangers  so  clearly.  Legislation  is  made  which  may  be  irksome; 
but  the  irksomeness  thereby  suffered  is  trifling  compared  with  the 
irksomeness  thereby  avoided.  Let  us  admit  boldly  that  the  mar- 
riage state  is  fraught  with  difficulties,  that  love  is  liable  to  grow 
cold,  that  child-bearing  is  a  burden,  that  the  education  of  many 
children  is  a  tax:  on  the  family's  resources,  that  a  drunken  hus- 
band is  an  almost  intolerable  nuisance,  that  a  gossiping  wife  is 
a  plague  of  a  life;  let  us  admit  all  this,  but  at  the  same  time  in- 
sist that  the  Sacrament  of  Marriage  has  power  either  to  prevent 
or  mitigate  the  evils.  It  restrains  the  passions.  But  let  the  idea 
of  divorce  once  get  established  and  there  is  an  end  of  restraint. 
The  passions  are  let  loose  and  fall  victim  to  every  little  counter- 
attraction  to  family  life.  The  half-hearted  partner  who  realizes 
that  there  is  an  easy  escape  from  the  burden  of  married  life 
makes  no  serious  attempt  to  bear  it.  Then  comes  the  sad  spec- 
tacle of  a  mother  left  alone  with  a  house  full  of  children  and 
no  father  to  provide  for  them ;  or  what  is  perhaps  even  more  sad, 
a  father  with  a  house  fu1!  of  children  and  no  mother  to  take  care 
of  them.  The  Church's  laws  may  be  hard  to  bear  at  times.  They 
are,  however,  as  the  yoke  of  Christ,  sweet  and  easy  to  bear  if 
only  we  spread  them  out  over  the  short  run  of  life. 

THE  SANCTITY  AND  UTILITY  OF  MARRIAGE 
BY  THE  REV.  P.  HEHEL,  S.J. 

I.  Matrimony  is  a  holy  thing,  being  a  Sacrament.  Virginity 
and  widowhood  are  both  excellent,  but  our  Lord  raised  neither 
to  this  dignity,  whereas  He  applied  His  sufferings  and  merits  to 
Matrimony,  as  well  as  to  Baptism  and  Confirmation,  and  gives  a 
peculiar  grace  by  means  of  the  outward  signs.  It  is  no  easy 
matter  for  two  persons  to  live  together,  pledged  never  to  part, 
and  to  take  upon  themselves  the  heavy  responsibility  of  bringing 
up  children.  The  special  grace  conveyed  by  this  Sacrament  en- 
ables married  people  to  fulfil  their  duties  towards  each  other  and 


THE   SACRAMENT   OF   MARRIAGE  161 

towards  their  children.  Marriage  is  undoubtedly  a  Sacrament, 
and  it  is  called  so  not  only  by  St.  Paul,  but  also  by  the  fathers. 

St.  Augustine  says :  "  In  the  city  of  our  God,  on  His  holy 
mountain  (i.e.,  in  the  Church),  marriage  is  regarded  not  merely 
as  an  alliance,  but  also  as  a  Sacrament." 

St.  Leo  writes:  "Union  by  marriage  was  from  the  beginning 
instituted  in  such  a  way  as  to  contain  within  itself  the  Sacrament 
of  Christ  and  His  Church"  (Epist.  92,  c.  4). 

The  Council  of  Trent  stated :  "  If  anyone  asserts  that  marriage 
is  not  truly  one  of  the  Sacraments  of  the  evangelical  law,  insti- 
tuted by  Christ  our  Lord,  or  that  it  does  not  convey  grace,  let 
him  be  anathema  "  ( Sess.  24,  c.  I ) . 

A  Catholic  regards  marriage  not  so  much  as  a  natural  union, 
but  as  a  Sacrament,  deriving  its  efficacy  from  the  sufferings  of 
Christ,  and  no  less  holy  and  worthy  of  respect  than  Baptism  or 
any  of  the  other  Sacraments. 

Marriage  gains  an  additional  sanctity  from  the  fact  that  it  typi- 
fies the  union  of  Christ  and  the  Church.  He,  the  only-begotten 
Son  of  God,  came  forth  from  the  Father  into  the  world,  being 
influenced  by  His  love  for  His  bride,  the  Catholic  Church,  whose 
beauty  He  beheld  from  all  eternity,  and,  as  St.  Paul  says,  He  de- 
livered Himself  up  for  the  Church. 

The  Catholic  Church  consists  of  all  baptized  Christians  who 
believe  what  Christ  taught,  make  use  of  the  means  of  grace  that 
He  instituted,  and  are  in  communion  with  His  visible  representa- 
tive on  earth.  This  vast  association  of  all  the  faithful  is  de- 
scribed symbolically  as  a  spotless  maiden,  united  to  our  Lord  by 
His  incarnation  and  redemption.  Our  human  nature  is  now 
united  so  closely  with  His  Divine  nature,  that  "  we  are  members 
of  His  body,  of  His  flesh,  and  of  His  bones"  (Eph.  v.  30). 

This  spiritual  union  of  Christ  and  the  Church  is  a  type  of 
Christian  marriage.  He  left  the  Father  and  was  united  with  the 
Church  so  as  to  form  one  body  with  her ;  and  in  the  same  way  a 
man  leaves  his  father  and  mother  and  cleaves  to  his  wife,  and 
they  are  two  in  one  flesh.  Christ  founded  but  one  Church,  from 
which  He  can  never  be  separated,  and  so  a  man  can  have  but  one 
wife,  and  their  union  is  indissoluble. 

The  Church,  through  her  union  with  Christ,  became  a  fruitful 


162     PAROCHIAL   COURSE  OF   INSTRUCTIONS 

mother,  bringing  forth  children  in  every  age  to  people  the  king- 
dom of  heaven;  and  in  the  same  way  Christian  marriage  is  in- 
tended for  the  propagation  of  the  race ;  but  the  children  are  to  be 
brought  up  so  as  to  complete  the  number  of  the  elect,  and  be 
born  "  not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of 
man,  but  of  God"  (John  i.  13). 

When  therefore  St.  Paul  calls  marriage  a  great  Sacrament,  he 
means  that  it  is  a  Sacrament  typifying  the  union  of  Christ  and 
His  Church,  and  it  is  great,  because  it  represents  the  greatest  of 
all  mysteries,  the  Incarnation  of  the  Word. 

God  Himself  instituted  marriage  in  Paradise,  and  it  must  there- 
fore be  an  honorable  state,  pleasing  to  Him.  Under  the  old  cove- 
nant it  was  regarded  as  a  disgrace  not  to  be  married,  and  a 
woman  who  had  no  husband,  or  whose  marriage  was  childless, 
believed  herself  to  be  abandoned  by  God.  In  the  New  Testament 
preference  is  given  to  virginity,  but  our  Lord  was  far  from  de- 
spising marriage;  indeed,  recognizing  it  as  an  honorable  condi- 
tion, He  sanctified  the  natural  union  by  the  gift  of  sacramental 
grace.  Our  Lady  and  St.  Joseph  were  married  people,  and  Christ 
was  a  guest  at  the  marriage  at  Cana  in  Galilee  and  worked  His 
first  miracle  there.  The  Apostles  speak  of  marriage  as  a  holy 
state  instituted  by  God.  St.  Paul  says  that  he  will  lay  down  no 
law  for  his  converts  on  the  subject  of  virginity,  because  a  special 
vocation  is  required  to  this  state,  and  whoever  does  not  feel  him- 
self called  to  it,  is  advised  to  marry. 

II.  In  the  married  state  certain  things  are  permissible  which 
are  otherwise  forbidden;  and  there  are  three  blessings  peculiar 
to  it,  viz.,  children,  conjugal  fidelity,  and  the  special  grace  con- 
veyed by  the  Sacrament  of  holy  Matrimony.  We  owe  our  exist- 
ence to  the  marriage  of  our  parents,  and  it  is  a  great  boon  when 
a  marriage  is  blessed  with  children.  "  A  woman,"  says  St.  Paul, 
"  shall  be  saved  through  child-bearing,  if  she  continue  in  faith 
and  love  and  sanctification  with  sobriety"  (i  Tim.  ii.  15). 
People  have  a  very  mistaken  idea  of  marriage  who  complain  of 
having  children ;  and  still  worse  are  those  who  are  ready  to  en- 
joy the  privileges  of  married  life  but  not  its  burdens. 

The  married  state  is,  however,  good  and  useful  even  when  the 
blessing  of  children  is  denied  by  God,  or  when  the  man  and 


THE   SACRAMENT   OF   MARRIAGE  163 

woman  mutually  agree  to  refrain  altogether  from  conjugal  inter- 
course. "  In  our  marriages,"  says  St.  Augustine,  "  the  sanctity 
of  the  Sacrament  is  more  highly  prized  than  its  fecundity. 
Among  all  heathen  nations  the  advantages  of  marriage  are  its 
right  to  produce  children  and  conjugal  fidelity ;  among  the  people 
of  God  there  is  the  further  advantage  of  the  sanctity  of  the 
Sacrament." 

There  are  many  instances  of  married  couples  who  have  pre- 
served their  virginity ;  such  were  St.  Henry  the  Emperor  and  his 
wife  Cunigunde,  Marcian  and  Pulcheria,  Count  Elzearius  and 
Delphine,  St.  Julian  and  Basilissa. 

The  second  blessing  peculiar  to  the  married  state  is  conjugal 
fidelity.  This  implies  that  the  two  persons,  united  by  the  holy 
bond  of  matrimony,  never  abandon  one  another  even  in  time  of 
trouble,  but  hold  fast  one  to  the  other  in  loyalty  and  love,  having 
common  interests  and  remaining  true  until  death  parts  them. 
This  they  promise  solemnly  at  the  time  of  their  marriage,  when 
they  stand  before  the  priest,  God's  representative,  and  all  the 
congregation.  It  is  a  great  consolation  for  each  to  know  that 
there  is  someone  pledged  to  love  and  help  them,  in  sickness  and 
health,  in  joy  and  sorrow.  In  order  to  strengthen  and  preserve 
this  bond,  God  has  made  marriage  indissoluble ;  nothing  can 
sever  it,  and  whoever  leaves  wife  or  husband  and  attaches  himself 
or  herself  to  another  is  guilty  of  adultery. 

The  third  great  blessing  conferred  by  marriage  is  the  grace 
peculiar  to  the  Sacrament  of  Matrimony.  The  matter  is  the 
mutual  surrender  of  the  body,  which  takes  place  at  the  moment 
when  the  man  and  woman  declare  that  they  there  and  then  marry 
each  other.  Thenceforth,  as  St.  Paul  says:  "The  wife  hath  not 
power  of  her  own  body,  but  the  husband.  And  in  like  manner 
the  husband  also  hath  not  power  of  his  own  body,  but  the  wife  " 
(i  Cor.  vii.  4).  This  surrender,  made  by  one  contracting  party, 
must  be  accepted  by  the  other,  and  each  signifies  assent,  this 
assent  being  the  form  of  the  Sacrament.  As  soon  as  these  words 
have  been  uttered  in  the  presence  of  the  priest  and  witnesses,  the 
marriage  is  completed  and  the  Sacrament  has  been  received,  in 
consequence  of  which  the  following  special  graces  are  bestowed 
upon  the  married  couple:  (i)  Grace  to  possess  their  vessel  in 


164     PAROCHIAL  COURSE  OF   INSTRUCTIONS 

sanctification  and  honor,  as  St.  Paul  expresses  it  ( i  Thess.  iv.  4) , 
or,  in  other  words,  to  avoid  any  breach  of  the  marriage  bond ; 
(2)  grace  to  love  one  another,  as  Christ  loves  the  Church,  so 
that  they  may  be  one  in  spirit  and  will,  as  well  as  in  body;  (3) 
grace  to  overcome  the  difficulties  attendant  upon  living  together 
and  bringing  up  children. 

The  married  state  is,  according  to  the  Council  of  Trent,  a  holy 
thing,  and  must  be  treated  as  such;  it  must  be  kept  holy  in  the 
begetting  and  rearing  of  children,  in  the  preservation  of  conjugal 
fidelity,  and  in  the  use  made  of  the  graces  which  the  Sacrament 
of  Matrimony  confers  upon  those  who  receive  it  worthily,  and 
ask  God  for  aid  to  do  their  duty. 

References 

Hehel,  in  Short  Sermons  on  Catholic  Doctrine;  Newell,  in  Short  Ser- 
mons for  the  Sundays  of  the  Year;  Monsabre,  in  Lenten  Conferences  of 
1887. 

Catholic  Encyclopedia,  Vol.  IX,  pp.  707  ff. ;  Summa  Theol.,  Suppl., 
qq.  42-49,  63-68;  Tanquerey,  De  Matrimonio;  Hurter,  Theol.  Dog.,  Vol. 
Ill,  Nos.  721  ff. ;  Pohle-Preuss,  The  Sacraments,  Vol.  IV,  pp.  140  ff. ; 
Vaughan,  The  Divine  Armory,  etc.,  pp.  818  ff. ;  Callan,  Illustrations  for 
Sermons,  etc.,  pp.  232  ff. ;  Bellord,  Meditations,  etc.,  Vol.  II,  p.  330. 


THIRD  SUNDAY  AFTER  EPIPHANY 

SUBJECT 
HELL 

TEXT 

The  children  of  the  kingdom  shall  be  cast  out  into  exterior  darkness: 
there  shall  be  weeping  and  gnashing  of  teeth.  —  MATT.  viii.  12. 

Analysis 

INTRODUCTION.  Our  Lord  is  contrasting  in  this  Gospel  the 
faith  of  the  Gentile  centurion  with  the  obstinate  unbelief  of  the 
Jews;  and  He  says  that  the  reward  of  the  former  shall  be 
the  possession  of  His  Kingdom,  while  the  latter  shall  receive  as 
their  portion  the  exterior  darkness  and  pains  of  hell. 


HELL  165 

I.  The  meaning  of  hell.    i.  Hell  is  the  abode  of  fallen  angels 
and  of  all  human  beings  who  have  departed  this  life  not  in  the 
state  of  grace.    2.  There  are  two  punishments  of  hell :  a  primary 
torment,  which  consists  in  the  loss  of  God ;  and  a  secondary  pain, 
which  consists  in  mental  and  physical  sufferings. 

II.  The  twofold  punishment  of  hell.    i.  The  pain  of  loss  — 
They  "  shall  be  cast  out  into  exterior  darkness."     As  the  lost 
have  willingly  separated  themselves  from  God,  so  shall  they  be 
deprived  of  His  presence.     This  means  banishment  from  God's 
sight,  exclusion   from  every  happiness,  loss  of  the  one  great 
good   for  which  we  were  created  and   for  which  our  nature 
yearns,  separation  from  all  the  good  we  know  and  love  here  on 
earth.    Coupled  with  all  this  is  the  bitter  realization  that  the  loss 
has  been  entirely  through  one's  own  fault,  and  that  things  might 
have  been  so  different.    Hence  the  damned  will  say :  "  Therefore 
we  have  erred  from  the  way  of  truth,  and  the  light  of  justice 
hath  not  shined  unto  us,  and  the  sun  of  understanding  hath  not 
risen  upon  us,"  etc.  (Wis.  v.  6  ff.).  Illustrations:  the  void  that 
follows  the  death  of  parents,  children,  relatives,  and  friends;  the 
homesickness  of  an  exile  banished  to  foreign  lands ;  the  horror  of 
a  condemned  criminal  who  realizes  his  doom;  the  gloom  and 
sorrow  that  follow  upon  utter  failure  in  life.     2.  The  pain  of 
sense  —  "  there  shall  be  weeping  and  gnashing  of  teeth."     This 
means  that  as  the  damned  have  given  themselves  inordinately  to 
creatures,  so  shall  they  be  afflicted  by  means  of  created  things: 
(a)  The  fire  prepared  for  the  devil  and  his  angels  confines  the 
damned  within  their  loathsome  prison  and  scourges  and  stings 
them  unceasingly;   (b)    remorse  of  conscience,  like  a  gnawing 
worm,  torments  the  mind  of  the  lost  souls  with  thoughts  of  their 
wasted  lives,  their  neglect  of  graces  and  opportunities,  their  hor- 
rible sins  and  black  misdeeds;  (c)  the  companions  of  the  damned 
will  be  fierce  devils  and  all  the  wicked  of  earth,  such  as  murderers, 
thieves,  and  the  like. 

III.  The  eternity  of  hell.     I.  This  doctrine  is  denied  nowa- 
days by  most  non-Catholics,  and  yet  hardly  any  teaching  is  more 


166      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

clearly  or  more  frequently  asserted  in  Scripture  (compare  Isa. 
Ixvi.  24;  Dan.  xii.  2;  Eccl.  xi.  3;  Matt.  xii.  31;  xxv.  41,  46; 
Mark  ix.  43 ;  Luke  xvi.  26) .  2.  It  is  fitting  that  hell  should  be 
eternal, —  (a)  because  the  guilt  of  the  impenitent  sinner  is  eter- 
nal; (b) because  mortal  sin  is  an  offence  against  an  infinite  being; 

(c)  because  a  temporary  hell  would  not  be  a  real  deterrent; 

(d)  even  in  this  life  the  civil  authority  often  inflicts  an  irrevo- 
cable punishment  for  certain  crimes,  e.g.,  life  imprisonment  or 
death. 

LESSONS.  We  should  often  meditate  upon  hell  as  a  preservative 
against  mortal  sin  and  as  a  spur  to  faithfulness  in  God's  service, 
or  as  an  incentive  to  repentance  and  newness  of  life. 

Catechism  of  the  Council  of  Trent,  Part  I 
(See  Last  Sunday  after  Pentecost,  and  Palm  Sunday.) 

Sermons 

THE  NATURE  OF  HELL 
BY  THE  RT.  REV.  JAMES  BELLORD,  D.D. 

In  considering  the  nature  of  the  pains  of  hell  we  shall  take 
three  points :  I.  The  meaning  and  the  fitness  of  the  word  "  fire." 
II.  The  nature  of  the  punishment  itself.  III.  Its  connection  as 
to  kind  and  degree  with  sin  as  its  cause. 

I.  i.  Hell  is  usually  described  in  Holy  Scripture  as  fire.  The 
various  descriptions  would  suggest  to  us  a  volcano  in  full  erup- 
tion, shaken  to  its  base  by  earthquakes  and  peals  of  rolling  thun- 
der, overhung  by  massive  clouds  of  smoke,  pouring  forth  torrents 
of  fiery  lava  that  devour  everything  in  their  path.  So  we  read, 
"  Thou  [O  Lord]  shalt  make  them  as  an  oven  of  fire,  in  the 
time  of  Thy  anger:  The  Lord  shall  trouble  them  in  his  wrath, 
and  fire  shall  devour  them"  (Ps.  xx.  10).  " Topheth  is  pre- 
pared from  yesterday,  prepared  by  the  king,  deep,  and  wide. 
The  nourishment  thereof  is  fire  and  much  wood:  the  breath  of 
the  Lord  as  a  torrent  of  brimstone  kindling  it"  (Isa.  xxx.  33). 
"  The  streams  thereof  shall  be  turned  into  pitch,  and  the  gro.und 


HELL  167 

thereof  into  brimstone :  and  the  land  thereof  shall  become  burn- 
ing pitch.  Night  and  day  it  shall  not  be  quenched,  the  smoke 
thereof  shall  go  up  for  ever:  from  generation  to  generation  it 
shall  lie  waste"  (Isa.  xxxiv.  9,  10). 

And  St.  John  says  of  antichrist  "  He  .  .  .  shall  be  tormented 
with  fire  and  brimstone  in  the  sight  of  the  holy  angels,  and  in 
the  sight  of  the  Lamb.  And  the  smoke  of  their  torments  shall 
ascend  up  for  ever"  (Apoc.  xiv.  10,  n). 

Almost  all  the  references  to  hell  are  similar  to  these.  Some 
have  interpreted  these  expressions  too  literally,  and  so  have  either 
fallen  into  errors  themselves,  or  have  tried  to  discredit  the  doc- 
trine of  hell  by  giving  it  too  material  and  gross  an  aspect.  To 
picture  hell  as  a  real  volcano,  or  a  lake  of  real  fire,  would  make 
it  too  objective.  So  hell  would  appear  too  much  like  the  direct 
creation  of  God,  and  too  little  like  the  creation  of  man's  own  sin ; 
the  idea  that  hell  is  the  immediate  outcome  and  growth  from  sin, 
and  even  identical  with  sin,  would  be  lost.  We  should  lose  sight 
of  the  fact  that  the  kind  and  degree  of  suffering  is  exactly 
adapted  to  each  man's  sins  and  his  precise  measure  of  guilt.  St. 
John  Chrysostom  cautions  us  of  this  danger.  He  blames  the  folly 
of  those  who  dwell  more  on  the  sensible  torments  of  hell  than  on 
the  loss  of  God ;  and  he  says  that  the  reflection  of  the  soul  on  the 
loss  of  glory  is  more  bitter  than  all  the  pains  of  sense.  We  must 
remember,  then,  that  the  expressions  of  Holy  Scripture  are  to  a 
considerable  extent  figurative,  that  the  torments  are  in  great 
measure  subjective,  within  the  sinner's  self,  and  that  the  chief 
element  in  the  true  idea  of  hell  is  not  the  fire,  but  the  loss  of  God. 

2.  Figurative  and  inadequate  expressions  are  a  matter  of  ne- 
cessity in  conveying  Divine  truths  in  human  language.  Eye  hath 
not  seen  and  the  heart  cannot  conceive  the  things  of  God.  Human 
ideas  and  human  words  both  fall  short  of  the  reality ;  Divine  facts 
have  to  be  likened  to  earthly  images  that  have  fallen  within  our 
experience.  This  was  especially  the  case  with  an  Eastern  people 
like  the  Jews,  and  the  carnal-minded  and  materialistic.  Abstract 
truths  had  to  be  conveyed  to  therri  in  parables  and  figures.  The 
loss  of  God's  truth  and  beauty,  the  unsatisfied  cravings  of  the 
soul  after  its  natural  end  and  its  perfection,  the  pangs  of  remorse, 
would  hardly  have  impressed  the  Jews.  They  needed  images  of 


168     PAROCHIAL   COURSE  OF   INSTRUCTIONS 

bodily  pain,  caused  by  natural  agents,  to  give  them  any  idea 
of  hell.  Outside  Jerusalem  was  Gehenna,  the  valley  of  Hinnom, 
an  accursed,  abominable  spot  dedicated  to  the  hideous  worship  of 
Moloch  and  Astarte.  There  were  the  horrible  figures  of  the 
idols,  the  odor  of  blood  and  putrefaction,  the  fires  and  the  brood- 
ing cloud  of  smoke,  and  the  piercing  shrieks  of  children  burning 
to  death.  The  sacred  writers  took  this  as  the  principal  figure  of 
hell. 

Fire,  although  far  from  being  an  adequate  comparison,  is  the 
most  apt  image  for  representing  the  wild  fury  of  passion  in  the 
soul,  the  swift  destruction,  of  life  and  grace  wrought  by  sin, 
the  frightful  ravages  left  behind  it.  Fire  is  a  ruthless,  irresist- 
ible, terrifying  element ;  it  is  the  very  symbol  of  quick,  piercing, 
agonizing!  pain.  To  express  violent  pain,  disease,  excitement, 
passion,  sorrow,  we  always  use  the  comparison  of  fire.  We  speak 
of  burning  anger,  flaming  fury,  being  consumed  by  the  ardor  of 
passion,  on  fire  with  desire.  So  too  we  speak  of  the  sufferer, 
whatever  the  source  of  his  afflictions,  as  being  fried  in  the  fur- 
nace of  tribulation.  Fire  is  the  most  apt  expression  for  that  state 
of  sin  and  pain  which  exists  in  hell. 

3.  How  far  the  word  "  fire  "  may  be  literally  spoken  of  hell  we 
have  no  means  of  judging.  God  has  made  no  revelation;  the 
Church  has  given  no  definition  on  the  point.  We  are  at  liberty  to 
interpret  it  as  may  seem  best  to  each.  We  cannot  explain  it  quite 
literally  of  fire  such  as  we  have  on  earth.  That  is  a  creation  of 
God,  beneficial,  cheerful,  intended  for  our  use  and  comfort.  The 
fire  of  hell  has  no  beneficial  qualities ;  it  is  not  fed  with  fuel  and 
liable  to  extinction,  but  is  lighted  and  fed  by  sin  and  fanned  by 
the  breath  of  God's  anger.  The  Fathers  and  spiritual  writers  tell 
us  that  earthly  fire,  however  furious,  is  but  a  dead,  lifeless  image 
compared  with  the  terrible  reality  of  hell.  That  fire  is  of  such  a 
kind  that  it  can  torment  spiritual  beings,  fallen  angels,  and 
human  souls.  St.  Bernard  would  seem  to  make  it  wholly  imma- 
terial where  he  says,  "  Nothing  burns  in  hell  except  our  own 
self-will." 

Yet  though  we  know  so  little,  and  though  that  little  is  so  con- 
flicting as  to  the  nature  of  the  fire  of  hell,  "  we  cannot  doubt 
that  there  is  some  special  and  awful  significance  in  the  terms 


HELL  169 

which  are  so  persistently  applied  in  Scripture  to  hell."  That 
there  will  be  physical  pain  in  hell  (poena  sensus)  we  know  for 
certain,  for  the  bodies  of  the  lost  will  live  again,  and  suffer  with 
the  souls  after  the  last  judgment.  We  are  told  also  that  God 
"will  arm  the  creature  for  the  revenge  of  his  enemies"  (Wisd. 
v.  18) ;  and  there  would  be  special  fitness  in  the  employment  of 
natural  elements  for  the  punishment  of  those  who  have  sinned  by 
their  misuse  or  worship  of  material  things. 

Heat,  or  fire,  is  one  of  the  great  immaterial  agents  of  God's 
work  in  the  world.  It  is  universal,  most  powerful,  most  various 
in  its  forms.  It  has  often  been  used  as  the  instrument  of  Divine 
wrath.  Fire  fell  from  heaven  on  the  cities  of  the  plain.  Fire 
issued  from  the  tabernacle  and  consumed  the  sacrilegious  priests, 
Nadab  and  Abin.  Fire  rose  from  the  earth  and  prevented  the 
rebuilding  of  the  Temple  of  Jerusalem,  which  was  undertaken  in 
defiance  of  prophecy.  Fire  will  destroy  the  earth  at  the  last  day. 
This  was  almost  the  only  torture  that  our  Lord  did  not  endure 
in  His  Passion,  and  it  has  been  suggested  that  this  was  because 
of  fire  being  the  special  punishment  of  the  lost  in  hell. 

These  considerations,  however,  pertain  less  to  edification  than 
to  the  satisfaction  of  curiosity.  The  practical  tenet  is,  that  there 
is  a  place  of  suffering  hereafter,  fearful  in  its  intensity  and  of 
everlasting  duration,  and  that  no  agony  of  pain  and  remorse  in 
this  life  can  be  equal  one  moment  to  the  flames  of  hell. 

II.  We  have  now  to  consider  the  nature  of  the  different  suffer- 
ings in  hell.  The  texts  about  the  torments  of  flame  and  the  lake 
of  fire,  the  pitch,  the  darkness,  are  more  pictorial  and,  to  the 
majority  of  men,  more  useful  for  conveying  an  idea  of  hell;  but 
the  text  from  Job  seems  to  convey  a  truer  though  a  more  indefi- 
nite notion  of  it.  "  A  land  that  is  dark  and  covered  with  the  mist 
of  death:  a  land  of  misery  and  darkness,  where  the  shadow  of 
death,  and  no  order,  but  everlasting  horror  dwelleth"  (Job  x. 
21,  22).  This  points  out  rather  the  spiritual  than  the  material 
aspect  of  hell;  it  suggests  agony  of  mind  and  soul,  the  absence 
of  God  and  of  all  that  is  good. 

I.  The  primary  thing  in  the  sufferings  of  hell  is  the  pain  and 
loss,  poena  damni,  a  damnation  properly  so  called.  This  may  be 
said  to  be  identical  with  mortal  sin,  rather  than  its  consequence. 


170     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

The  first  quality  of  mortal  sin  in  this  life  is  that  it  is  mortal  or 
death-dealing.  It  deprives  the  soul  of  supernatural  life,  which 
is  the  same  as  excluding  it  from  that  sphere  of  being  of  which 
God  is  the  centre.  So  sin  is  itself  death.  So  also  it  is  separation 
from  God;  it  is  itself  poena  damni;  it  is  damnation,  although 
here  only  incipient  and  not  yet  irreparable.  In  the  next  world  it 
is  the  same.  Mortal  sin  is  death,  only  there  it  is  eternal.  It  is 
separation  from  God,  only  there  it  is  the  complete  loss  of  all  the 
good  that  God  has  made;  and  besides,  there  is  no  mitigation  of 
that  supreme  evil,  and  no  distraction  to  prevent  the  mind  from 
grasping  the  reality  of  its  misfortune.  Thus,  in  its  essence,  hell 
is  not  so  much  a  special  place,  with  special  torments,  specially 
created  by  God ;  but  rather  the  state  of  sin,  the  state  of  separation 
from  God,  which  the  sinner  has  created  for  himself  by  his  own 
act. 

As  God  is  the  supreme  good,  the  loss  of  God  is  the  supreme 
evil,  and  involves  all  other  evils.  For  evil  is  not  a  positive,  cre- 
ated thing,  but  a  negation,  the  absence  of  good.  God  is  the  light 
of  truth,  satisfying  the  intellect.  Where  He  is  not,  there  is  a  land  of 
darkness,  according  to  the  passage  from  Job.  God  is  transcendent 
life:  apart  from  Him  all  is  "covered  with  the  mist  of  death." 
God  is  order,  i.e.,  harmony  and  perfection,  the  condition  of  all 
goodness,  beauty,  virtue,  enjoyment.  Where  there  is  "  no  order," 
there  is  every  kind  of  evil.  Disorder  within  and  disorder  around 
one,  disorder  intellectual  and  disorder  physical  and  disorder 
moral,  disorder  in  the  body  and  all  its  functions,  disorder  in  the 
tone  and  all  its  qualities  and  powers  —  what  else  is  all  this  but 
"  everlasting  horror  "  ? 

The  sinner  is  left  to  the  self  that  he  has  chosen  to  serve,  and 
self  is  always  defilement,  weariness,  misery,  and  sin.  Moreover, 
the  self  is  not  complete  when  alone  and  without  God.  It  cannot 
stand  alone;  it  requires  some  external  support;  it  requires  some 
object  other  than  itself  on  which  to  employ  its  faculties.  It  has 
been  created  with  an  aptitude  for  God.  God  is  its  end;  He  is 
necessary  for  the  completion  of  its  being.  There  is  a  terrible 
void  in  the  soul  that  is  without  God,  an  insatiable  craving  for 
the  satisfaction  of  its  powers;  yet  there  is  an  intense  repulsion, 
the  result  of  sin,  against  Him  who  alone  can  satisfy  the  soul. 


HELL  171 

Recall  the  absolute  ruin  of  life  that  is  so  often  caused  by  the 
loss  of  the  chief  object  of  life,  or  of  some  faculty,  or  by  some 
change  of  circumstances.  The  loss  of  a  wife,  of  an  only  child, 
on  whom  all  a  man's  affection  has  been  poured  out,  the  loss  of 
fortune,  or  the  loss  of  the  occupation  in  which  all  his  life  has 
been  passed,  even  the  privation  of  light  and  companionship  in 
a  solitary  dungeon  —  such  cases  as  these  wreck  all  happiness, 
all  energy,  even  reason  and  life  itself.  Now,  the  loss  of  God 
is  the  loss  of  everything  at  once.  A  distinguished  writer  lately 
dead  describes  the  state  of  the  lost  thus:  It  is  "an  abiding  con- 
sciousness of  having  missed  the  aim  of  life,  a  loss  of  all  that  the 
heart  before  clung  to ;  an  absolute  impotence  and  want  of  energy, 
because  all  the  powers  of  life  are  withdrawn,  and  the  will  is 
now  empty  and  unfruitful,  and  only  fixed  on  evil;  the  constant 
burning  of  unsatisfied  passions,  and  the  gnawing  pain  of  a  con- 
science which  cannot  again  be  laid  to  sleep."  The  sinner  is  de- 
prived of  the  essential  Being,  Truth,  Beauty,  which  is  God ;  and 
nothing  is  left  but  the  nothingness  of  sin,  with  the  vivid  con- 
sciousness of  it,  and  imperishable  existence. 

2.  The  pain  of  sense,  which  is  more  particularly  represented  by 
the  term  "  fire,"  is  the  accompaniment  and  immediate  consequence 
of  the  pain  of  loss.  The  primary  harmony,  i.e.,  subordination 
and  union  with  God,  is  the  source  of  all  other  harmony  in  our 
lives.  If  this  is  destroyed,  there  arises  the  utmost  disorder  in 
every  subordinate  department.  One  single  sin  is  a  centre  of  cor- 
ruption, which  is  capable  of  extending  far  beyond  its  original 
point  and  tainting  the  whole  of  our  being.  Its  chief  effects  are 
spiritual,  but  it  has  physical  effects  as  well.  The  body  is  closely 
connected  with  the  soul ;  it  is  the  instrument  of  the  soul  in  carry- 
ing out  its  evil  determinations ;  the  sensual  impulses  of  the  body 
lead  the  immaterial  soul  into  sin.  The  character  of  each  is  im- 
pressed on  the  other.  Purely  mental  sins,  conceit,  arrogance, 
hatred,  cruelty,  lust,  express  themselves  in  the  lineaments  of  the 
face,  the  tone  of  voice,  the  general  bearing  of  the  body.  Intensity 
of  passion  will  disorganize  the  bodily  functions,  the  digestion 
and  sleep,  the  nerves,  the  blood,  and  the  brain.  And  when  the  sin 
has  taken  external  form  it  produces  still  more  destructive  effects 
on  the  body.  The  sin  of  Adam  was  chiefly  of  the  soul,  —  dis- 


172     PAROCHIAL   COURSE  OF   INSTRUCTIONS 

belief,  disobedience,  and  an  exalting  of  himself  against  God, — 
but  its  effects  were  not  merely  mental,  obscuring  the  intellect 
and  weakening  the  will;  there  was  also  the  indulgence  of  the 
carnal  and  lower  nature  against  the  spiritual:  that  good  order 
of  the  body  which  ensured  it  against  disease  and  death  was  de- 
stroyed, and  the  mastery  over  external  nature  was  lost.  In  hell, 
similarly,  the  effect  of  any  mortal  sin  will  be  to  disorganize  the 
whole  soul  by  the  withdrawal  of  God,  and  then  the  body.  There 
will  be  a  wild  flaming  up  of  all  the  passions.  We  can  only  picture 
to  ourselves  such  as  we  know  here:  rebellion  against  an  irre- 
sistible fate ;  hatred  of  God,  of  self,  and  all  others ;  fear,  anxiety, 
baffled  effort,  disappointment  of  all  hopes,  vain  desire,  humilia- 
tion, despair,  disgrace.  We  can  imagine  to  ourselves  what  the 
effect  would  be  here  on  the  bodily  frame  and  on  health.  How 
much  comfort,  peace,  enjoyment  could  exist  in  this  turmoil  of 
disorder?  Disorder  of  this  kind,  even  as  it  exists  on  earth, 
would  be  spoken  of  by  us  as  a  raging  fire  of  passion,  or  even  as 
hell-fire.  In  the  next  world  this  kind  of  suffering  will  be  inten- 
sified indefinitely  both  in  mind  and  body.  This  is  the  pain-  of 
sense.  This  may  well  be  described  as  "fire,"  whatever  other 
dread  significance  the  void  may  contain. 

3.  Another  class  of  suffering  is  the  worm  that  dieth  not. 
This  is  a  figure  for  conscience  and  remorse,  for  memory  and 
anticipation.  It  is  not  a  different  form  of  suffering;  it  is  only 
the  reflex  action  of  the  mind  on  its  actual  sufferings ;  but  it  will 
be  so  great  an  aggravation  as  to  amount  almost  to  a  new  sense 
of  pain.  This  is  an  accompaniment  of  human  suffering  that  is 
more  bitter  than  the  physical  pain  itself.  In  many  cases  this 
reflection  or  brooding  so  magnifies  the  suffering  as  to  make  it 
seem  unendurable,  when  in  reality  it  is  well  within  the  limits  of 
our  endurance.  This  is  a  self-inflicted  pain,  or  rather  rises  from 
our  natural  faculties.  The  faculty  of  reflection  is  available  both 
for  pleasure  and  for  pain ;  it  is  we  ourselves  who  determine  by 
our  deeds  the  direction  in  which  it  shall  be  exercised. 

This  suffering  is  indicated  by  the  word  of  Abraham  to  Dives 
in  the  parable :  "  Son,  remember."  And  what  is  the  sinner  to  re- 
member? That  he  has  lost  God,  that  he  has  lost  all  things,  all 
good,  all  happiness,  and  for  all  eternity.  That  he  has  lost  God 


HELL  173 

for  so  little.  What  has  he  gained?  A  little  honor,  a  little  re- 
venge, a  little  satisfaction,  a  little  wealth,  which  has  slipped 
through  his  hands,  and  is  as  if  it  had  never  been.  That  he  has 
spent  so  much  valuable  time,  so  much  energy  on  such  worthless 
things  —  time  and  energy  enough,  differently  applied,  to  have 
purchased  eternal  happiness.  That  it  was  so  easy  to  have  saved 
his  soul:  so  little  was  demanded  by  God  in  the  way  of  prayer, 
endurance,  mortification,  as  compared  with  the  horrible  woe  of 
hell ;  grace  was  so  abundant,  God  so  ready  to  help  him.  So  many 
others  whom  he  knew,  and  perhaps  despised,  have  saved  their 
souls,  and  he  with  all  his  wisdom  has  committed  the  grossest 
folly. 

There  will  be  bitterness  of  deepest  remorse,  but  it  will  not  be 
saving  contrition,  it  will  not  be  hatred  of  sin.  The  lost  will  be 
conscious  of  their  utter  impotence,  but  it  will  not  be  submission 
to  God.  They  will  curse  the  misery  of  their  fate,  but  they  will 
have  no  desire  for  God ;  they  will  feel  the  want  of  Him,  but  they 
will  never  turn  to  Him. 

III.  The  sufferings  of  hell  as  to  their  kind  and  their  degree 
are  caused  and  are  measured  by  each  one's  particular  sins.  This 
is  the  third  point  that  comes  before  us  in  considering  the  nature 
of  the  pains  of  hell.  We  have  to  see  that  the  punishment  is 
exactly  adequate  to  the  sin,  and  that  it  is  in  no  way  excessive. 
Many  of  the  difficulties  felt  about  hell  turn  on  this  point.  As 
hell  is  sometimes  presented,  it  might  seem  as  if  there  was  the 
same  punishment  for  all  sinners,  the  same  loss  of  God,  the  same 
torment  of  the  lake  of  fire,  the  same  intolerable  misery ;  and  yet 
it  is  apparent  that  no  two  men  are  exactly  alike  in  guilt,  and  that 
the  difference  between  the  most  guilty  and  the  least  guilty  must 
be  enormous.  And  again  it  might  seem  as  if  punishments  so 
terrible  and  so  enduring  are  out  of  proportion  with  sins,  which 
last  but  a  short  time  and  may  have  some  minimizing  circum- 
stances. 

i.  But  Divine  is  not  like  human  justice  that  it  should  err. 
The  Divine  punishments  can  take  exact  account  of  the  guilt  and 
of  the  excuses  for  sin.  Though  there  may  be  a  certain  identity 
in  the  punishments  of  different  sinners,  as  in  the  rewards  of  dif- 
ferent saints,  yet  they  vary  as  justice  demands  in  each  case.  In 


174     PAROCHIAL   COURSE  OF  INSTRUCTIONS 

heaven  there  is  the  sight  of  God  for  all  alike,  yet  "  star  differeth 
from  star  in  glory"  (i  Cor.  xv.  41).  The  measure  of  the  dif- 
ference is  in  each  one's  capacity  for  glory,  as  determined  by  his 
life  and  merits  on  earth.  Similarly  in  hell:  each  sin  has  created 
more  or  less  disorder  in  each  soul,  and  therefore  more  or  less 
capacity  for  suffering.  According  to  the  number  of  sins,  their 
grievousness,  and  the  grace  accorded  by  God,  the  punishment 
will  be  greater  or  less.  "  That  servant  who  knew  the  will  of  his 
lord,  .  .  .  and  did  not  according  to  his  will,  shall  be  beaten 
with  many  stripes.  But  he  that  knew  not,  and  did  things  worthy 
of  stripes,  shall  be  beaten  with  few  stripes"  (Luke  xii.  47,  48). 

2.  The  cause  and  the  condemnation  pronounced  on  the  sinner, 
are  rather  from  his  sin  than  from  God.    "  Destruction  is  thy  own, 
O  Israel:  thy  help  is  only  in  me"  (Osee  xiii.  9).     It  is  the  sin 
itself  that  separates  from  God  and  inflicts  supernatural  death, 
of  its  own  nature,  and  apart  from  a  special  sentence  of  God; 
and  so,  too,  in  the  next  life.    The  sentence  of  God  and  His  curse 
are  the  same  as  that  pronounced  on  Ephraim :  "  Ephraim  is  a 
partaker  with  idols,  let  him  alone"  (Osee  iv.  17).    God  does  not 
curse ;  with  Him  there  is  only  blessing.     Essential  evil,  such  as 
is  hell,  is  not  from  God;  He  is  the  source  of  good  only,  or  of 
those  evils,  improperly  so  called,  like  afflictions,  which  are  for 
our  ultimate  good.    All  that  God  does  is  to  gather  up  these  gifts 
which  man  refuses  and  tramples  on,  and  to  withdraw  Himself 
when  man  has  rejected  Him.    His  curse  is  rather  a  declaration 
of  the  evil  which  the  sinner  has  inflicted  on  himself,  and  an 
acceptance  of  the  separation  which  the  sinner  has  decreed.    So 
it  was  with  Adam.    Before  God  had  cast  him  out  of  Paradise  he 
had  shrunk  from  His  presence  and  hidden  himself,  passing  sen- 
tence of  separation  on  himself. 

3.  Holy   Scripture   shows   us   how   punishment    follows   the 
nature  of  the  faculty  abused  and  the  gratification  enjoyed.    "  By 
what  things  a  man  sinneth,  by  the  same  also  he  is  tormented  " 
(Wisd.  xi.  17).    And  again,  "Thou  hast  also  greatly  tormented 
them  who  in  their  life  have  lived  foolishly  and  unjustly,  by  the 
same  things  which  they  worshipped"  (Wis.  xii.  23).     It  is  the 
same  as  on  earth,  where  different  sins  —  intemperance,  pride, 
sensuality,  dishonesty,  falsehood  —  traduce,  each  its  own  specific 


HELL  175 

effect  on  the  character,  its  own  special  disorder  or  punishment 
on  mind  and  body.  The  rich  man  of  the  parable  was  tormented 
with  a  burning  thirst  for  his  gluttony,  and  with  the  garment 
of  flame  for  his  purple  and  fine  linen.  In  this  there  will  be  not 
only  exactness  of  punishment  but  a  special  bitterness,  as  the 
sinner  realizes  that  he  is  caught  in  the  snares  he  has  himself  laid, 
that  he  has  digged  a  pit  and  fallen  into  it  himself,  that  he  has 
sown  the  wind  and  reaped  the  whirlwind,  that  his  own  deeds  have 
recoiled  on  his  head,  and  that  his  undue  love  of  enjoyment  has 
wrought  his  eternal  misery.  In  all  this  there  is  no  excess,  for 
effects  do  not  exceed  their  causes;  the  force  applied  and  the  re- 
sult obtained  must  correspond  accurately;  the  evil  consequence 
of  sin  will  be  exactly  determined  by  the  faculty  which  has  sinned 
and  the  amount  of  malice  in  the  action. 

4.  The  loss  of  God  is  an  infinite  punishment,  yet  it  is  not  out 
of  proportion  to  sin;  for  man's  will  can  resist  even  God  the 
Almighty ;  and  the  finite  act  of  man  is  in  a  sense  infinite  as  being 
a  rejection  of  the  Infinite,  and  a  perseverance  for  ever  in  that 
rejection. 

The  loss  of  God  is  indeed  the  same  in  all  the  condemned,  yet 
even  this  may  be  a  different  punishment  to  different  men,  as 
being  differently  realized  by  each  according  to  his  transgression. 

5.  As  the  punishment  of  hell  varies  for  each  one,  as  the  real- 
ization of  the  loss  of  God  depends  on  previous  knowledge  and 
guilt,  there  will  evidently  be  some  on  whom  the  punishment  of 
hell  will  fall  very  lightly.     There  are  some,  such  as  unbaptized 
children,  savages,  and  possibly  other  adults  (Balmez),  who  are 
not  qualified  for  the  supernatural  vision  of  God,  but  who  have 
never  deliberately  averted  their  will  from  Him.     Such  lose  God 
indeed  supernaturally,  and  it  is  an  infinite  loss;  but  no  injustice 
is  done  to  them  thereby,  for  this  supernatural  possession  of  God 
is  beyond  all  claims,  requirements,  and  even  beyond  the  ideas 
and  desires  of  men  in  the  state  of  merely  natural  endowments. 
Such  souls  are  supernaturally  dead;  they  are  in  the  state  of  the 
loss  of  God,  or  of  damnation;  but  in  another  sense  they  may  be 
said  to  be  saved.    They  are  saved  from  the  hell  of  conscious  woe 
or  loss;  they  may  possess  God  by  natural  knowledge  and  love, 
and  so  do  not  suffer  from  entire  loss  of   God  or  damnation. 


176     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

St.  Thomas  Aquinas  says  of  such:  "They  are  joined  to  God 
by  their  participation  in  natural  good;  and  thus  they  are  able 
to  enjoy  Him  by  a  natural  knowledge  and  love."  (See  F.  Cole- 
ridge, S.J.,  "The  Sermon  on  the  Mount."  Chapter,  "The 
Narrow  Gate.") 

From  the  foregoing  reflections  we  should  learn  how  great  is 
the  enormity  of  sin  which  produces  as  its  fruit  the  loss  of  God 
and  the  terrible  evils  thence  resulting.  We  should  learn  also 
that  our  sins  will  certainly  find  us  out  in  the  long  run,  and  work 
their  terrible  effects  upon  us,  unless  we  prove  ourselves  worthy 
of  God's  grace.  It  is  an  incredible  folly  for  men  to  barter  their 
eternal  happiness  and  run  the  risk  of  endless  misery  for  the  sake 
of  some  poor  transitory  pleasure.  Let  the  fear  of  hell  lead  us 
to  a  hatred  of  sin  and  this  will  conduct  us  to  the  love  of  God. 

References 

Bellord,  in  Pulpit  Commentary;  Corsi  in  Little  Sermons  on  the  Cate- 
chism; Hehel,  in  Sermons  on  Christian  Doctrine;  Hughes,  in  Homiletic 
Monthly,  Oct.,  1913;  March,  1919;  Newell,  in  Short  Sermons  for  the 
Sundays  of  the  Year;  Monsabre,  in  Lenten  Conferences  of  1889. 

Catholic  Encyclopedia,  Vol.  VII,  pp.  207  ff. ;  Summa  Theol.,  Suppl., 
qq.  97-99;  Tanquerey,  De  Deo  Remuneratore,  Nos.  8  ff. ;  Hurter,  Theol. 
Dog.,  Vol.  Ill,  Nos.  792  if.;  Pohle-Preuss,  Eschatology,  pp.  45  ff.;  Vaughan, 
The  Divine  Armory,  etc.,  pp.  883  ff. ;  Callan,  Illustrations  for  Sermons, 
etc.,  pp.  93  ff. ;  Bellord,  Meditations,  etc.,  Vol.  I,  p.  356;  Manning,  5m 
and  Its  Consequences;  Rickaby,  Everlasting  Punishment. 


FOURTH  SUNDAY  AFTER  EPIPHANY 

SUBJECT 
GOD   THE  ALMIGHTY   CREATOR 

TEXT 
The  winds  and  the  sea  obey  him.  —  MATT.  viii.  Vj. 

Analysis 

INTRODUCTION.     The  disciples  with  our  Lord,  as  the  Gospel 
tells  us,  were  overtaken  by  one  of  those  sudden  and  violent 


GOD  THE  ALMIGHTY  CREATOR 

storms  that  frequently  occur  on  the  lake  of  Genesereth.  The 
Saviour  was  asleep,  and  to  the  human  eyes  of  the  disciples  it 
seemed  that  all  must  surely  perish.  In  terror  they  aroused  the 
Master.  With  one  word  of  command  He  stilled  the  raging 
waves  and  wind,  giving  another  instance  of  His  absolute  con- 
trol of  creation  and  all  its  elements,  which,  as  the  Almighty 
Creator,  was  easy  and  natural  to  Him. 

I.  "I  believe  in  God,  the  Father  Almighty."    i.  The  maj- 
esty of  God  is  most  often  designated  by  the  term  "Almighty." 
2.  God  can  do  all  things  which  do  not  involve  a  contradiction. 
Compare  the  weakness  of  man  with  the  power  of  God.    3.  The 
Creed  speaks  only  of  "omnipotence"  among  the  attributes  of 
God,  because  an  acknowledgment  of  this  attribute  disposes  us 
to  admit  the  wondrous  mysteries  that  follow  in  the  Creed,  and 
because  it  is  the  attribute  most  easily  apprehended  by  the  aver- 
age intellect.    4.  The  Creed  attributes  omnipotence  to  the  Father 
only,  because  He  is  the  principle  of  the  other  Divine  Persons. 
The  Son  and  the  Holy  Ghost  may  also  be  called  Almighty,  since 
they  are  equal  in  all  things  to  the  Father. 

II.  "Creator  of  heaven  and  earth."    i.  God  formed  the  uni- 
verse out  of  nothing.     2.  God  created  the  universe  not  from 
necessity,  or  to  increase  His  own  happiness,  but  out  of  goodness, 
in    order    to    communicate    something    of    His    perfections    to 
creatures.    3.  God  made  not  only  the  heavens  and  the  earth,  i.e., 
the  firmament  and  the  heavenly  bodies,  the  mountains,  valleys, 
seas,  continents,  etc.,  but  also  every  living  thing,  —  plants,  ani- 
mals, men,  and  angels;  in  a  word,  He  made  all  things,  visible 
and  invisible.    4.  Creation  took  place  not  in  eternity,  but  in  time ; 
hence  the  world  is  temporal,  not  eternal. 

CONCLUSION.  I.  The  thought  of  God's  omnipotence  should  in- 
spire us  with  great  confidence  when  seeking  to  obtain  any  favor 
through  prayer.  Example,  the  incident  in  to-day's  Gospel,  when 
at  the  prayer  of  the  disciples  the  winds  and  the  waves  were 
stilled.  2.  Contemplation  of  the  beauty,  harmony,  and  variety 
of  God's  creation  should  increase  our  faith  and  lead  us  to  glorify 


178      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

our  Creator  in  His  wondrous  works.    Everywhere  in  nature  we 
see  traces  of  the  divine  Artisan. 


Catechism  of  the  Council  of  Trent,  Part  I 

ARTICLE  I  OF  THE  CREED 

WHY  THE  POWER  AND   MAJESTY  OF  GOD  ARE  DESIGNATED  BY 

MANY   NAMES   IN   THE  SACRED  SCRIPTURES;  THAT  OF 

ALMIGHTY    MOST   FREQUENT 

Almighty.  The  Sacred  Scriptures,  in  order  to  mark  the  piety 
and  devotion  with  which  the  God  of  holiness  is  to  be  adored, 
usually  express  His  supreme  power  and  infinite  majesty  in  a 
variety  of  ways ;  but  the  pastor  should  impress  particularly  on 
the  minds  of  the  faithful  that  the  attribute  of  omnipotence  is 
that  by  which  He  is  most  frequently  designated.  Thus  He  says 
of  Himself,  "  I  am  the  Almighty  God  " ; *  and  again,  Jacob  when 
sending  his  sons  to  Joseph  thus  prayed  for  them,  "  May  my 
almighty  God  make  him  favorable  to  you."  2  In  the  Apocalypse 
also  it  is  written,  "The  Lord  God,  who  is,  and  who  was,  and 
who  is  to  come,  the  Almighty  " ; 3  and  in  another  place  the  last 
day  is  called  the  "  day  of  the  Almighty  God."  4  Sometimes  the 
same  attribute  is  expressed  in  many  words ;  thus :  "  No  word 
shall  be  impossible  with  God  " : 5  "  Is  the  hand  of  the  Lord  un- 
able ?  " e  "  Thy  power  is  at  hand  when  thou  wilt."  7 

ITS    MEANING 

Many  other  passages  of  the  same  import  might  be  adduced, 
all  of  which  convey  the  same  idea,  which  is  clearly  comprehended 
under  this  single  word  "Almighty."  By  it  we  understand  that 
there  neither  is  nor  can  be  imagined  anything  which  God  cannot 
do;  for  not  only  can  He  annihilate  all  created  things,  and  in  a 
moment  summon  from  nothing  into  existence  many  other  worlds, 
—  an  exercise  of  power  which,  however  great,  comes  in  some 
degree  within  our  comprehension,  —  but  He  can  do  many  things 
still  greater,  of  which  the  human  mind  can  form  no  conception. 

1  Gen.  xvii.  I.         *  Gen.  xliii.  14.       a  Apoc.  i.  8.         *  Apoc.  xvi.  14. 
*  Luke  i.  37.  *  Num.  xi.  23.         T  Wisd.  xii.  18. 


GOD  THE  ALMIGHTY  CREATOR      179 

But  though  God  can  do  all  things,  yet  He  cannot  lie  or  deceive 
or  be  deceived ;  He  cannot  sin  or  be  ignorant  of  anything  or  cease 
to  exist.  These  things  are  compatible  with  those  beings  only 
whose  actions  are  imperfect,  but  are  entirely  incompatible  with 
the  nature  of  God,  whose  acts  are  all-perfect.  To  be  capable  of 
these  things  is  a  proof  of  weakness,  not  of  supreme  and  infinite 
power,  the  peculiar  attribute  of  God.  Thus,  while  we  believe 
God  to  be  omnipotent,  we  exclude  from  Him  whatever  is  not 
intimately  connected,  and  entirely  consistent  with  the  perfection 
of  His  nature. 

OMNIPOTENCE,  WHY  THE  ONLY  ATTRIBUTE  OF  GOD 
MENTIONED  IN  THE  CREED 

But  the  pastor  should  point  out  the  propriety  and  wisdom  of 
having  omitted  all  other  names  of  God  in  the  Creed,  and  of 
having  proposed  to  us  that  alone  of  "  Almighty  "  as  the  object 
of  our  belief.  For  by  acknowledging  God  to  be  omnipotent,  we 
also  of  necessity  acknowledge  Him  to  be  omniscient,  and  to 
hold  all  things  in  subjection  to  His  supreme  authority  and  do- 
minion. When  we  doubt  not  that  He  is  omnipotent,  we  must 
be  also  convinced  of  everything  else  regarding  Him,  the  absence 
of  which  would  render  His  omnipotence  altogether  unintelligible. 

Besides,  nothing  tends  more  to  confirm  our  faith  and  animate 
our  hope  than  a  deep  conviction  that  all  things  are  possible  to 
God;  for  whatever  may  be  afterwards  proposed  as  an  object  of 
faith,  however  great,  however  wonderful,  however  raised  above 
the  natural  order,  is  easily  and  at  once  believed  when  the  mind 
is  already  imbued  with  the  knowledge  of  the  omnipotence  of 
God.  Nay  more,  the  greater  the  truths  which  the  divine  oracles 
announce,  the  more  willingly  does  the  mind  deem  them  worthy 
of  belief ;  and  should  we  expect  any  favor  from  heaven,  we  are 
not  discouraged  by  the  greatness  of  the  desired  benefit,  but  are 
cheered  and  confirmed  by  frequently  considering  that  there  is 
nothing  which  an  omnipotent  God  cannot  effect. 

NECESSITY  OF  FAITH    IN   GOD  ALMIGHTY 

With  this  faith,  then,  we  should  be  specially  fortified  when- 
ever we  are  required  to  render  any  extraordinary  service  to  our 


i8o      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

neighbor  or  seek  to  obtain  by  prayer  any  favor  from  God.  Its 
necessity  in  the  one  case  we  learn  from  the  Redeemer  Himself, 
who,  when  rebuking  the  incredulity  of  the  Apostles,  said  to  them, 
"If  you  have  faith  as  a  grain  of  mustard-seed,  you  shall  say  to 
this  mountain :  Remove  from  hence  thither,  and  it  shall  remove : 
and  nothing  shall  be  impossible  to  you  " ; *  and  in  the  other,  from 
these  words  of  St.  James :  "  Let  him  ask  in  faith,  nothing  waver- 
ing. For  he  that  wavereth  is  like  a  wave  of  the  sea,  which  is 
moved  and  carried  about  by  the  wind.  Therefore  let  not  that 
man  think  that  he  shall  receive  anything  of  the  Lord."8 

This  faith  brings  with  it  also  many  advantages.  It  forms  us,  in 
the  first  place,  to  all  humility  and  lowliness  of  mind,  according  to 
these  words  of  the  Prince  of  the  Apostles :  "  Be  you  humbled 
therefore  under  the  mighty  hand  of  God."  3  It  also  teaches  us 
not  to  fear  where  there  is  no  cause  of  fear,  but  to  fear  God 
alone,4  in  whose  power  we  ourselves  and  all  that  we  have  are 
placed ; 5  for  our  Saviour  says,  "  I  will  show  you  whom  you  shall 
fear:  fear  ye  him,  who  after  he  hath  killed,  hath  power  to  cast 
into  hell." 6  This  faith  is  also  useful  to  enable  us  to  know  and 
exalt  the  infinite  mercies  of  God  towards  us.  He  who  reflects 
on  the  omnipotence  of  God,  cannot  be  so  ungrateful  as  not 
frequently  to  exclaim,  "  He  that  is  mighty,  hath  done  great  things 
tome."T 

NOT  THREE  ALMIGHTIES  BUT  ONE  ALMIGHTY 

When,  however,  in  this  Article  we  call  the  Father  "  Almighty," 
let  no  person  be  led  into  the  error  of  excluding,  therefore,  from 
its  participation  the  Son  and  the  Holy  Ghost.  As  we  say  the 
Father  is  God,  the  Son  is  God,  the  Holy  Ghost  is  God,  and  yet 
there  are  not  three  Gods  but  one  God;  so  in  like  manner  we 
confess  that  the  Father  is  Almighty,  the  Son  Almighty,  and  the 
Holy  Ghost  Almighty,  and  yet  there  are  not  three  Almighties  but 
one  Almighty.  The  Father,  in  particular,  we  call  Almighty, 
because  He  is  the  source  of  all  being;  as  we  also  attribute  wis- 
dom to  the  Son,  because  the  eternal  Word  of  the  Father;  and 
goodness  to  the  Holy  Ghost,  because  the  love  of  both.  These, 

1  Matt.  xvii.  19.  *  James  i.  6,  7.  *  i  Pet.  v.  6. 

*  Ps.  xxxii.  8;  xxiii.  10.  *  Wisd.  vii.  16.  *  Luke  xii.  5. 

1  Luke  i.  49. 


GOD  THE.  ALMIGHTY  CREATOR      181 

however,  and  such  appellations,  may  be  given  indiscriminately 
to  the  three  Persons,  according  to  the  rule  of  Catholic  faith. 

FROM   WHAT,  HOW,  AND   WHY  GOD  MADE  THE  WORLD 

Creator  of  Heaven  and  Earth.  The  necessity  of  having  previ- 
ously imparted  to  the  faithful  a  knowledge  of  the  omnipotence 
of  God  will  appear  from  what  we  are  now  about  to  explain  with 
regard  to  the  creation  of  the  world.  For  when  we  are  convinced 
of  the  omnipotence  of  the  Creator,  we  more  readily  believe  the 
wondrous  production  of  so  stupendous  a  work.  For  God  formed 
the  world  not  from  materials  of  any  sort,  but  created  it  from 
nothing,  and  that  not  by  constraint  or  necessity,  but  spontane- 
ously, and  of  His  own  free  will.  Nor  was  He  impelled  to 
create  by  any  other  cause  than  a  desire  to  communicate  to  crea- 
tures the  riches  of  His  bounty;  for  essentially  happy  in  Him- 
self, He  stands  not  in  need  of  anything ;  as  David  expresses  it : 
"  I  have  said  to  the  Lord,  thou  art  my  God,  for  thou  hast  no 
need  of  my  goods."  *  But  as,  influenced  by  His  own  goodness, 
"  he  hath  done  all  things  whatsoever  he  would,"  2  so  in  the  work 
of  the  creation  He  followed  no  external  form  or  model,  but  con- 
templating, and  as  it  were  imitating,  the  universal  model  con- 
tained in  the  divine  intelligence,  the  supreme  Architect,  with 
infinite  wisdom  and  power  —  attributes  peculiar  to  the  Divinity 
—  created  all  things  in  the  beginning :  "  he  spoke  and  they  were 
made:  he  commanded  and  they  were  created."3  The  words 
"heaven  "and  "earth  "include  all  things  which  the  heavens  and  the 
earth  contain ;  for  besides  the  heavens,  which  the  Prophet  David 
called  the  works  of  His  fingers,4  He  also  gave  to  the  sun  its 
brilliancy,  and  to  the  moon  and  stars  their  beauty ;  and  that  they 
may  be  "for  signs,  and  for  seasons,  and  for  days  and  years,"5 
He  so  ordered  the  celestial  bodies  in  a  certain  and  uniform  course, 
that  nothing  varies  more  than  their  continual  revolution,  yet 
nothing  is  more  fixed  than  that  variety. 

CREATION   OF  ANGELS 

Moreover,  He  created  from  nothing  spiritual  nature,  and  angels 
innumerable  to  serve  and  minister  to  Him ;  and  these  He  replen- 

1  Ps.  xv.  2.  *  Ps.  cxiii.  3.  »  Ps.  xxxii.  9;  cxlviii.  5. 

*  Ps.  viii.  4.  •  Gen.  i.  14. 


182      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

ished  and  adorned  with  the  admirable  gifts  of  His  grace  and 
power. 

That  the  devil  and  his  associates,  the  rebel  angels,  were  gifted 
at  their  creation  with  grace,  clearly  follows  from  these  words 
of  the  Sacred  Scriptures:  "He  [the  devil]  stood  not  in  the 
truth";1  on  which  subject  St.  Augustine  says,  "In  creating 
the  angels  he  endowed  them  with  good  will,  that  is,  with  pure 
love,  by  which  they  adhere  to  him,  at  once  giving  them  existence, 
and  adorning  them  with  grace."2  Hence  we  are  to  believe  that 
the  holy  angels  were  never  without  "  good  will,"  that  is,  the  love 
of  God.  As  to  their  knowledge  we  have  this  testimony  of  Holy 
Scripture :  "  Thou,  my  lord,  O  king,  art  wise,  according  to  the  wis- 
dom of  an  angel  of  God,  to  understand  all  things  upon  earth."  3 
Finally,  David  ascribes  power  to  them,  saying  that  they  are 
"  mighty  in  strength,  and  execute  his  word " ; 4  and  on  this  ac- 
count they  are  often  called  in  Scripture  the  "  powers  "  and  "  the 
hosts  of  heaven." 

THEIR   FALL 

But  although  they  were  all  endowed  with  celestial  gifts,  very 
many  rebelled  against  God,  their  Father  and  Creator,  were  in 
punishment  hurled  from  the  mansions  of  bliss,  and  shut  up 
in  the  dark  dungeons  of  hell,  there  to  suffer  for  eternity  the 
punishment  of  their  pride.  Speaking  of  them  the  Prince  of  the 
Apostle  says :  "  God  spared  not  the  angels  that  sinned,  but  de- 
livered them,  drawn  down  by  infernal  ropes  to  the  lower  hell, 
into  torments,  to  be  reserved  unto  judgment."  6 

CREATION    OF   THE   EARTH 

The  earth  also  God  commanded  to  stand  in  the  midst  of  the 
world,  rooted  in  its  own  foundation,  and  made  "  the  mountains 
ascend,  and  the  plains  descend  into  the  place "  which  He  had 
founded  for  them.  That  the  waters  should  not  inundate  the 
earth,  He  hath  "  set  a  bound  which  they  shall  not  pass  over ; 
neither  shall  they  return  to  cover  the  earth." 6  He  next  not  only 
clothed  and  adorned  it  with  trees,  and  every  variety  of  herb  and 

1  John  viii.  44.  *  Aug.  lib.  12,  de  Civit.  Dei,  cap.  9. 

'  2  Kings  xiv.  20.  *  Ps.  cii.  2O. 

'  2  Pet.  ii.  4.  *  Ps.  ciii.  8,  9. 


GOD   THE   ALMIGHTY   CREATOR  183 

flower,  but  filled  it,  as  He  had  already  filled  the  air  and  water, 
with  innumerable  sorts  of  living  creatures. 

CREATION   OF   MAN 

Lastly,  He  formed  man  from  the  slime  of  the  earth,  immortal 
and  impassible,  not,  however,  by  the  strength  of  nature,  but  by 
the  bounty  of  God.  Man's  soul  He  created  to  His  own  image  and 
likeness ;  gifted  him  with  free  will,  and  tempered  all  his  motions 
and  appetites,  so  as  to  subject  them,  at  all  times,  to  the  dictates 
of  reason.  He  then  added  the  invaluable  gift  of  original  right- 
eousness, and  next  gave  him  dominion  over  all  other  animals. 
By  referring  to  the  sacred  history  of  Genesis  the  pastor  will  make 
himself  familiar  with  these  things  for  the  instruction  of  the 
faithful. 

GOD   THE   CREATOR   OF   ALL 

What  we  have  said,  then,  of  the  creation  of  the  universe  is  to 
be  understood  as  conveyed  by  the  words  "  heaven  "  and  "  earth," 
and  is  thus  briefly  set  forth  by  the  Prophet:  "Thine  are  the 
heavens,  and  thine  is  the  earth :  the  world  and  the  fulness  thereof 
thou  hast  founded  " ; 1  and  still  more  briefly  by  the  Fathers  of  the 
Council  of  Nice,  who  added  in  their  Creed  these  words :  "  of  all 
things  visible  and  invisible."  Whatever  exists  in  the  universe, 
and  was  created  by  God,  either  falls  under  the  senses  and  is  in- 
cluded in  the  word  "  visible,"  or  is  an  object  of  perception  to  the 
mind  and  is  expressed  by  the  word  "  invisible." 

THE   PRESERVER   AND   GOVERNOR 

We  are  not,  however,  to  understand  that  the  works  of  God 
when  once  created  could  continue  to  exist  unsupported  by  his 
omnipotence.  As  they  derive  existence  from  his  supreme  power, 
wisdom,  and  goodness,  so  unless  preserved  continually  by  his 
superintending  providence,  and  by  the  same  power  which  pro- 
duced them,  they  should  instantly  return  into  their  original 
nothingness.  This  the  Scriptures  declare  when  they  say, 
"How  could  anything  endure,  if  thou  wouldst  not?  or  be  pre- 
served, if  not  called  by  thee?"2  Not  only  does  God  protect  and 

1  Ps.  Ixxxviii.  12.  *  Wis.  xi.  26. 


184     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

govern  all  things  by  His  providence,  but  also  by  an  internal 
power  He  impels  to  motion  and  action  whatever  moves  and  acts, 
and  this  in  such  a  manner  that,  although  He  excludes  not,  He 
yet  precedes  the  agency  of  secondary  causes.  His  invisible  in- 
fluence extends  to  all  things,  and  as  the  wise  man  says,  reaches 
"from  end  to  end  mightily,  and  ordereth  all  things  sweetly."1 
This  is  the  reason  why  the  Apostle,  announcing  to  the  Athenians 
the  God  whom  not  knowing  they  adored,  said,  "  He  is  not  far 
from  every  one  of  us :  for  in  him  we  live,  and  move,  and  are." 2 

CREATION,   THE    WORK   OF   THE   THREE   PERSONS 

Let  so  much  suffice  for  the  explanation  of  the  first  Article  of 
the  Creed.  It  may  not  be  superfluous,  however,  to  add  that 
creation  is  the  common  work  of  the  three  Persons  of  the  Holy 
and  undivided  Trinity,  —  of  the  Father,  whom  according  to  the 
doctrine  of  the  Apostles  we  here  declare  to  be  "  Creator  of 
heaven  and  earth  " ;  of  the  Son,  of  whom  the  Scripture  says,  "  all 
things  were  made  by  him  " ; 3  and  of  the  Holy  Ghost,  of  whom 
it  is  written,  "  The  spirit  of  God  moved  over  the  waters,"  *  and 
again,  "  By  the  word  of  the  Lord  the  heavens  were  established ; 
and  all  the  power  of  them  by  the  spirit  of  his  mouth."5 

Sermons 

GOD  THE  FATHER  AND  CREATOR 
BY  THE  REV.  THOMAS  J.  GERRARD 

The  first  article  of  the  Creed  is  the  first  article  of  our  morals. 
We  profess  our  belief  in  God  the  Father  Almighty,  Creator  of 
heaven  and  earth,  of  all  things  visible  and  invisible.  We  thereby 
imply  that  we  have  an  obligation  of  acknowledging  ourselves  the 
creatures  of  God,  of  living  and  acting  as  children  and  subjects 
of  God,  of  rendering  to  God  our  supreme  homage,  worship, 
obedience,  and  service.  That  truth  is  written  both  in  the  hearts 
of  men  and  in  the  revealed  book  of  God.  By  neglecting  either 
of  these  sources  of  information,  confused,  inadequate,  and  even 
false  ideas  concerning  the  relationship  between  Creator  and 

1  Wis.  viii.  I.  *  Acts  xvii.  27,  28.  »  John  i.  3. 

4  Gen.  i.  2.  *  Ps.  xxxii.  6. 


GOD  THE  ALMIGHTY  CREATOR      185 

creature  arise.  Let  us  then  try  to  look  at  this  truth  from  the  two 
points  of  view.  Let  us  first  consult  human  reason  and  experi- 
ence and  see  how  our  nature  demands  the  truth  of  God  the 
Creator;  and  then  let  us  consult  the  revealed  word  of  God  and 
see  how  fully  that  demand  is  satisfied. 

One  of  the  first  instincts  of  our  nature  is  our  sense  of  depend- 
ence on  one  another.  The  words  "  dependence,"  "  independence," 
and  "  freedom "  have  been  used  with  varying  significations. 
Man,  along  with  his  sense  of  dependence  on  another,  has  a 
sense  of  the  need  of  freedom.  The  exaggeration  of  these  two 
needs  has  led  to  errors  in  both  directions.  The  exaggeration 
of  the  "  dependence "  notion  has  led  to  tyranny  and  slavery. 
The  exaggeration  of  the  "  freedom "  notion  has  led  to  license 
and  rebellion.  There  is  a  golden  mean  between  the  two.  There 
is  a  dependence  on  lawful  authority  which  is  the  guarantee  of 
the  most  perfect  freedom.  This  is  the  true  instinct  which  man 
feels. 

A  man's  life  history  is  a  gradual  learning  of  this  fact.  He  is 
born  a  helpless  infant.  All  he  can  do  is  to  experience  his  simple 
needs  and  cry  about  them.  He  could  not  live  for  a  day  were  it 
not  that  the  kindly  hands  of  his  mother  kept  him  folded  to  her 
breast  and  controlled  his  constantly  erring  ways.  His  educa- 
tion consists  of  one  long  series  of  alternate  mistakes  and  cor- 
rections. His  dependence  on  others  is  maintained  right  until  the 
end  of  life.  Nay,  as  he  approaches  the  end  of  life  his  depend- 
ence on  others  increases  more  and  more.  When  he  is  younger 
he  may  gird  himself  and  walk  where  he  will ;  but  when  he  is  old 
another  must  gird  him  and  lead  him  whither  he  will  not. 

This  sense  of  dependence  felt  so  keenly  in  the  social  affairs 
of  life  becomes  accentuated  immensly  when  one  considers  the 
higher  issues:  our  beginning  and  our  end;  our  powers  of  doing 
good  and  evil.  We  feel  instinctively  that  we  did  not  make  our- 
selves and  that  we  do  not  belong  to  ourselves.  Then  our  reason 
sets  to  work  to  justify  our  feeling.  We  argue  back  from  effect 
to  cause  until  at  last  we  must  come  to  the  Being  who  is  the  First 
Cause  of  all  things.  Things  cannot  make  themselves.  Neither 
can  there  be  a  long  endless  chain  of  them  with  no  beginning. 
Neither  do  we  escape  the  difficulty  by  saying  that  we  do  not 


i86     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

know  our  origin.  The  mind  can  only  find  rest  in  the  same  truth 
in  which  the  whole  human  spirit  finds  rest,  in  the  truth  of  our 
God  who  is  Maker  of  heaven  and  earth. 

The  act  by  virtue  of  which  God  brought  the  world  into  exist- 
ence is  a  great  mystery  and  quite  beyond  our  imagination.  The 
human  mind,  however,  has  made  various  attempts  to  express  the 
nature  of  this  act.  Thus  the  symbol  of  "parent"  has  always 
been  the  first  attempt  to  represent  the  divine  causality.  The  first 
link  in  the  chain  of  thought  by  which  we  go  back  from  ourselves 
to  the  beginning  of  things  is  the  link  between  father  and  son. 
Our  first  conception,  therefore,  of  the  great  Being  who  was  the 
author  of  our  being  is  that  of  a  father:  I  believe  in  God  the 
Father  Almighty. 

Alongside  the  notion  of  fatherhood  there  is  the  notion  of  the 
intelligent  workman.  The  work  of  the  great  God  was  manifestly 
one  of  vast  genius.  The  artist  who  modeled  in  clay  was  a  fitting 
symbol  of  the  skill  required  for  shaping  the  sun,  moon,  and 
stars ;  the  land  and  the  sea ;  the  green  herb,  and  cattle,  and  man. 
And  so  we  have  a  synthesis  made  expressing  fatherhood  and 
makership:  I  believe  in  God  the  Father  Almighty,  Maker  of 
heaven  and  earth. 

Yet  even  this  expression  was  crude  as  a  representation  of 
God's  creative  act.  Accordingly  the  most  spiritual  faculty  of  man 
was  chosen,  his  will.  This  was  made  the  final  symbol  of  God's 
creative  act.  "Thou  hast  created  all  things;  and  for  thy  will 
(propter  voluntatem  tuam)  they  were,  and  have  been  created." 
By  the  simple  nod  of  God's  will  things  are  produced  out  of  noth- 
ing. Fiat  lux:  et  facta  est  lux:  "Let  there  be  light  and  there 
was  light."  Thus,  although  there  are  so  many  proofs  from 
reason  of  God  the  Creator  of  all  things,  the  proof  which  touches 
nearest  to  the  truth  and  which  gives  most  of  the  truth,  is  the 
proof  from  human  conscience;  for  it  is  conscience  which  tells 
us  what  is  moral  goodness  and  is  thus  the  most  perfect  image 
we  possess  of  Divine  Goodness.  It  is  by  the  voice  of  conscience 
that  we  hear  most  distinctly  the  voice  of  the  Holy  Spirit :  "  Know 
ye  that  the  Lord  he  is  God:  he  made  us  and  not  we  ourselves." 

Turning  to  the  pages  of  Holy  Writ  we  strike  new  and  rich 
sources  of  knowledge  concerning  creation.  First  we  are  told 


GOD  THE  ALMIGHTY   CREATOR  187 

of  creation  in  time.  The  greatest  of  pagan  philosophers  held  that 
matter  was  eternal.  St.  Thomas,  probably  out  of  respect  for 
Aristotle,  taught  that  eternal  creation  was  not  intrinsically  im- 
possible. Theologians  are  divided  with  regard  to  this  specula- 
tion. We  know,  however,  from  divine  revelation,  that  the  world 
was  not  eternal.  "  In  the  beginning  God  created  heaven  and 
earth."  God's  internal  activity  had  gone  on  through  all  ages 
producing1  the  three  Divine  Persons.  Then  the  divine  will  sought 
an  external  object  for  its  activity.  First  it  produced  a  world  of 
angels.  They  had  a  system  of  laws  of  their  own ;  and  though 
many  interesting  facts  concerning  them  have  been  revealed  to 
us,  their  manner  of  life  and  action  is  beyond  our  understanding. 
Then  the  divine  activity  produced  our  material  world.  Finally 
God  combined  a  material  and  spiritual  world  in  one  creation, 
man;  and  with  man  created  the  world  of  supernatural  grace, 
raising  man  to  the  higher  plane  of  union  with  God. 

Secondly,  we  are  told  of  the  order  of  creation.  Various  inter- 
pretations have  been  given  to  the  opening  chapters  of  the  book 
of  Genesis.  A  very  plausible  explanation  is  what  is  known  as  the 
"  vision  theory."  A  vision  may  be  seen  either  of  present  or  of 
future  or  of  past  events.  In  the  case  of  creation  the  sacred 
writer  would,  as  it  were,  look  backwards.  His  description  need 
not  correspond  with  the  events  in  every  detail.  His  vision  would 
be  partly  symbolical,  since  he  would  have  to  describe  the  action 
of  God  whom  he  could  not  see;  and  partly  realistic,  since  he 
would  have  to  describe  events  just  as  they  happened.  It  is  now 
universally  believed  that  the  days  were  periods  of  time  some  of 
which  may  have  consisted  of  millions  of  years.  These  periods 
would  be  presented  before  the  mind  of  the  sacred  writer  as 
separate  scenes  of  the  vision.  Apart  from  little  differences  of 
this  kind  the  order  of  creation,  as  revealed  in  the  strata  of  the 
earth,  agrees  with  the  order  revealed  in  the  opening  chapters  of 
the  book  of  Genesis. 

The  word  "creation"  has  two  meanings.  In  one  sense  it 
means  the  making  of  something  out  of  nothing.  In  another 
sense  it  means  the  arrangement  and  development  or  evolution  of 
that  first  something  into  the  subsequent  forms  of  nature.  There 
are  various  opinions  as  to  what  extent  this  evolution  took  place. 


i88      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

A  Catholic  is  allowed  much  freedom  in  this  matter.  One  thing, 
however,  he  is  bound  to  hold  against  all  extreme  evolutionists, 
namely,  that  the  soul  of  man  was  specially  created  and  infused 
into  the  body  by  God.  There  are  other  truths  bearing  on  this 
subject  which,  though  not  of  Catholic  faith,  should  be  insisted 
upon  in  the  name  of  science.  The  two  most  important  are,  first, 
that  no  one  has  yet  succeeded  in  producing  life  from  non-life ; 
and  secondly,  that  no  one  has  yet  bridged  the  gulf  between 
reason  and  sensation.  These  truths  are  the  two  great  stumbling- 
blocks  which  lie  in  the  way  of  those  shallow  scientists  who 
would  explain  away  the  dogma  of  creation  by  an  artificial  and 
exaggerated  system  of  evolution.  It  is  well  to  insist  upon  the 
fact  that  the  records  of  the  rocks  show  practically  the  same  order 
as  the  records  of  Scripture.  First  the  common  substance  of  the 
whole  universe  was  produced  from  nothing.  "  In  the  beginning 
God  created  heaven  and  earth."  From  parallels  throughout  the 
whole  Bible  it  is  seen  that  "  heaven  and  earth  "  is  the  usual  ex- 
pression for  "  all  things."  "  I  am  the  Lord  that  make  all  things, 
that  alone  stretch  out  the  heavens,  that  establish  the  earth,  and 
there  is  none  with  me."  From  the  first  common  substance  there 
is  made  the  division  of  this  planet  from  other  planets,  of  the 
world  from  the  sky.  Then  comes  the  separation  of  the  land 
from  the  water,  the  two  great  divisions  of  lifeless  nature.  From 
the  germs  of  life  planted  in  each  of  these  there  springs  succes- 
sively the  life  of  the  green  herb,  and  fruitful  tree ;  of  the  fishes 
of  the  sea  and  the  birds  of  the  air;  of  the  beasts  and  creeping 
creatures  of  the  earth.  Finally  man  is  made  by  the  special  crea- 
tion of  his  soul  and  the  infusion  of  it  into  his  already  prepared 
body.  The  grace  by  which  he  is  raised  to  a  supernatural  dignity 
is  conferred  at  the  first  moment  of  his  creation. 

There  are  two  classes  of  objections  which  are  urged  against 
the  fact  of  creation.  The  first  class  is  based  on  the  absence  of 
positive  evidence  for  the  fact.  The  answer  to  this  difficulty  has 
already  been  anticipated  in  the  evidence  of  divine  revelation. 
Were  it  not  for  revelation  we  should  not  be  so  sure  of  our  an- 
swer, for,  as  we  have  seen,  the  idea  of  possible  eternal  creation 
is  one  that  commended  itself  to  the  greatest  of  our  theologians. 
We  cannot  wonder  then  if  those  who  reject  the  express  revela- 


GOD  THE  ALMIGHTY  CREATOR      189 

tion  of  God  find  themselves  obliged  to  profess  ignorance  con- 
cerning the  origin  of  the  world. 

The  other  class  may  be  reduced  to  one  difficulty,  namely,  the 
intrinsic  impossibility  of  producing  something  out  of  nothing. 
It  is  expressed  in  the  trite  formula:  Ex  nihilo  nihil  fit.  This 
axiom  of  the  old  philosophers  was  formulated  out  of  their  ex- 
perience of  particular  causes  and  effects.  Certainly  there  has 
never  been  known  a  particular  agent  who  could  produce  some- 
thing out  of  nothing.  But  the  same  cannot  be  said  of  the  uni- 
versal cause  of  all  things.  The  fact  that  God  is  God  and  that 
He  is  omnipotent  is  sufficient  to  assure  us  that  He  can  produce 
something  from  nothing,  though  how  He  does  it  must  remain 
to  us  a  lifelong  mystery. 

From  experience  and  life  we  have  reasoned  to  the  fact  of 
creation.  From  revelation  we  learnt  many  supplementary  truths 
about  creation.  Now  we  may  direct  our  fuller  knowledge  to  a 
more  fruitful  life  and  experience.  The  first  fruit  is  especially 
seasonable  in  these  days  —  a  knowledge  of  the  supreme  majesty 
of  God.  Among  many  classes,  even  where  the  existence  of  God 
is  admitted,  His  rights  are  conceded  sparingly,  as  if  man  were 
only  a  little  smaller  than  God.  In  Germany  there  is  one  sect 
which  has  altered  the  form  of  the  Lord's  Prayer  to  express  this 
feeling.1  They  do  not  say  "  Vater  unser  "  as  of  old,  but  "  Unser 
Vater,"  signifying  that  we  come  first  and  God  second,  that  we 
must  decide  how  far  God  shall  exercise  His  dominion  over  us. 
Our  appreciation  of  the  dogma  of  creation,  however,  saves  us 
from  such  unspeakable  conceit.  The  new  discoveries  of  astron- 
omy, although  they  may  spoil  our  childhood  imagination  of  a 
•heaven  just  on  the  other  side  of  that  blue  sky  which  we  see, 
unfold  for  us  vaster  conceptions  of  the  immensity  of  God  and 
of  the  magnitude  of  His  creation.  It  has  been  computed  that 
an  express  train,  going  fifty  miles  an  hour,  would  take  forty-five 
hundred  million  centuries  to  cross  our  universe.  It  can  therefore 
only  be  the  most  blind  infatuation  that  can  seek  to  exalt  small 

1  "  Das  '  Unser  Vater  '  ein  schon  Gebet 
Es  dient  und  hilft,  in  alien  Nothen; 
Wenn  einer  auch  '  Vater  Unser  '  fleht, 
In  Gottes  Namen,  lass  ihn  beten." 

Goethe. 


190     PAROCHIAL  COURSE  OF   INSTRUCTIONS 

man  to  a  level  of  divinity.  On  the  other  hand,  the  acknowledg- 
ment of  our  smallness  in  the  midst  of  God's  vast  creation  is  the 
root  and  beginning  of  all  our  spirituality.  It  crushes  our  inborn 
pride.  It  make  us  realize  at  once  that  God  is  the  Alpha  and 
Omega,  the  beginning  and  the  end,  who  is,  who  was,  and  who 
is  to  come,  the  Almighty. 

Next  will  come  a  sense  of  thankfulness  to  God.  If  it  be  so 
true  that  once  we  were  nothing,  that  once  the  present  vast  uni- 
verse was  nothing,  that  every  phase  of  life  which  we  enjoy  comes 
from  the  creative  hand  of  God,  then  there  can  be  no  degree  of 
gratitude  too  great  to  express  our  indebtedness  to  God.  St.  Paul 
may  well  ask  of  God's  ministers :  "  What  hast  thou  that  thou 
hast  not  received?"  The  same  question  may  be  asked  of  every 
man,  and  it  is  the  duty,  or  rather  the  privilege,  of  every  man  to 
refer  his  gifts  to  their  source :  "  Bless  the  Lord,  O  my  soul,  and 
never  forget  all  that  He  hath  done  for  thee." 

The  same  dogma  shows  us  the  appointed  way  to  union  with 
God.  St.  Ignatius  explains  it  in  his  famous  meditation  on  the 
right  use  of  creatures.  If  God  created  all  things,  then  God  alone 
has  supreme  dominion  over  them.  Man  has  only  the  temporary 
use  of  them.  Man  therefore  must  use  them  as  God's  property. 
It  is  expressly  written:  "The  Lord  hath  made  all  things  for 
[himself."  On  the  other  hand,  the  enjoyment  of  these  things  is 
for  man,  but  only  so  far  as  God  sees  fit:  "Of  every  tree  of 
paradise  thou  shalt  eat :  but  of  the  tree  of  knowledge  of  good 
and  evil  thou  shalt  not  eat."  Our  duties  in  this  respect  therefore 
fall  into  two  classes,  the  pleasant  duties  and  the  unpleasant  ones. 
It  is  our  duty,  for  instance,  to  love  all  our  neighbors  —  they  are 
all  creatures  of  God.  But  then  among  neighbors  there  are  the 
disagreeable  as  well  as  the  agreeable.  It  would  be  impossible 
and  contrary  to  human  nature  that  our  love  should  in  all  respects 
be  the  same  towards  each.  We  can,  however,  find  different 
motives,  all  based  on  the  dogma  of  creation,  by  which  we  can 
fulfil  our  duty  of  loving  all  men.  In  so  far  as  our  neighbor  is 
agreeable,  attractive,  and  winning,  he  manifests  some  reflection 
of  divine  goodness,  and  we  are  said  to  love  him  in  God.  In  this 
case  we  draw  near  to  God  through  our  neighbor.  In  the  other 
case,  however,  we  must  go  to  our  neighbor  through  God.  Know- 


GOD  THE  ALMIGHTY  CREATOR      191 

ing  that  God  created  him,  we  must  believe  that  God  had  some 
beautiful  design  in  doing  so  and  love  him  accordingly.  Here  we 
are  said  to  love  our  neighbor  for  the  sake  of  God.  Indeed  the 
whole  order  of  creatures,  according  as  they  are  rightly  used,  is 
the  ladder  which  leads  from  earth  to  heaven. 

This  middle  place  between  the  rest  of  creatures  and  God  gives 
to  man  a  great  dignity.  "Thou  hast  subjected  all  things  under 
his  feet,  all  sheep  and  oxen:  moreover  the  beasts  also  of  the 
fields."  The  subjection  of  the  lower  creation  to  man  is  symbol- 
ical of  man's  subjection  to  God.  It  is  through  the  intelligent 
will  of  man  that  God  receives  the  homage  of  irrational  nature. 
If,  therefore,  man  does  not  use  his  possessions  intelligently  for 
God's  glory  he  fails  in  his  high  office  to  which  he  has  been  deputed. 

Lastly,  the  dogma  of  creation  reveals  to  us  the  fatherhood  of 
God.  The  Creator  of  heaven  and  earth  is  God  the  Father  Al- 
mighty. The  notion  of  God  the  Creator  implies  that  we  are 
creatures  and  absolutely  subject  to  God;  but  the  notion  of  the 
Creator- Father  implies  that  we  are  children  and  the  objects  of 
fatherly  love  and  solicitude.  And  the  fruit  of  this  truth  is  pa- 
tience in  the  misfortunes  of  life.  At  each  -stage  of  creation  God 
looked  upon  His  work  and  pronounced  it  to  be  good.  At  the 
end  He  took  a  view  of  the  whole  of  what  He  had  made  and  said 
it  was  very  good.  We  therefore  must  believe  that  God  could 
not  create  anything  knowing  it  to  be  bad.  This  was  the  truth 
that  inspired  the  mother  of  the  Machabees  to  take  her  sons  so 
heroically  and  with  them  to  go  to  martyrdom.  The  story  may 
well  express  what  ought  to  be  our  attitude  in  the  face  of  the 
comparatively  small  troubles  which  we  have  to  meet.  The  sacred 
writer  describes  her  as  possessed  of  a  man's  heart  and  a  woman's 
thought  and  as  thus  speaking  to  her  sons :  "  I  know  not  how  you 
were  formed  in  my  womb:  for  I  neither  gave  you  breath,  nor 
soul,  nor  life,  neither  did  I  frame  the  limbs  of  every  one  of  you. 
But  the  Creator  of  the  world,  that  formed  the  nativity  of  man, 
and  that  found  out  the  origin  of  all,  he  will  restore  to  you  again 
in  his  mercy,  both  breath  and  life,  as  now  you  despise  yourselves 
for  the  sake  of  his  laws."  And  when  she  was  asked  by  the  cruel 
Antiochus  to  advise  her  youngest  son  to  save  his  life,  she  only 
bent  down  to  her  child  and  whispered  in  her  own  language: 


192     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

"I  beseech  thee,  my  son,  look  upon  heaven  and  earth,  and  all 
that  is  in  them:  and  consider  that  God  made  them  out  of  noth- 
ing, and  mankind  also;  So  thou  shalt  not  fear  this  tormentor, 
but  being  made  a  worthy  partner  with  thy  brethren,  receive 
death,  that  in  that  mercy  I  may  receive  thee  again  with  thy 
brethren." 


I   BELIEVE  IN    GOD  THE  FATHER  ALMIGHTY 
BY   THE   REV.    P.    HEHEL,   S.J. 

Even  the  Pharisees,  that  hypocritical  race,  said  to  Jesus: 
"  Master,  we  know  that  thou  art  truthful,  and  teachest  the  way 
of  God  according  to  the  truth."  He  is  the  foundation  of  our 
faith.  He  alone  it  is  through  whom  we  believe  in  our  hearts 
what  we  profess  with  our  lips.  In  His  most  holy  name,  there- 
fore, I  begin  to  explain  to  you  the  twelve  chief  points  of  this 
faith,  praying  that  I  may  be  enlightened  by  Him  who  filled  with 
His  grace  and  inspired  the  Disciples  to  compose  this  creed. 

According  to  the  first  article  of  this  creed,  therefore : 
I.    What  have  we  to  believe? 

II.    What  have  we  to  do? 

I.  "  I  believe  in  God  the  Father  Almighty,  Creator  of  heaven 
and  earth."  As  often  as  we  repeat  these  words  in  prayer  we 
utter  an  abundance  of  the  greatest  truths. 

"  I  believe,"  we  say ;  that  means :  I  profess  and  affirm,  that 
everything  that  is  contained  in  these  twelve  articles  is  the  eternal, 
infallible,  and  incontestable  truth,  for  which  I,  as  a  Christian, 
am  obliged  to  answer  for  with  life  and  property.  First,  "  I 
believe  in  God,"  we  say.  With  these  words  we  profess  that  we 
believe  firmly  that  there  is  a  God.  "  I  believe  in  God,"  we  say, 
not  "  I  believe  in  the  gods,"  so  as  to  show  that  we  confess  and 
adore  only  one  God,  and  to  distinguish  ourselves  from  the  pagans 
and  unbelievers  who,  having  lost  the  knowledge  of  the  one  God, 
are  sunk  in  idolatry  and  worship  animals,  plants,  and  stones,  as 
gods. 

Secondly,  When  we  say  "  I  believe  in  God  the  Father,"  we 
confess  at  the  same  time  the  distinction  of  Persons  and  the  one- 
ness of  the  Godhead.  For  the  first  Person  of  the  Godhead  is  the 


GOD  THE  ALMIGHTY  CREATOR  193 

Father,  who  according  to  His  Person  is  distinct  from  the  Son 
and  the  Holy  Ghost,  but  yet  with  them  constitutes  only  one  God, 
therefore  is  not  earlier,  not  older,  not  greater,  not  more  in  the 
Godhead  than  the  Son  and  the  Holy  Ghost. 

Thirdly,  we  confess  of  this  Divine  Father  that  He  is  "al- 
mighty " ;  that  means,  so  mighty  that  He  can  do  all  things,  that 
He  has  all  power,  all  strength  and  might  to  operate,  to  create, 
and  to  make  what  and  how  He  will,  without  having  need  of  any 
assistance. 

And  of  this  Almighty  Father  we  confess  that  He  is  the 
"  Creator  of  heaven  and  earth  " ;  that  is  to  say,  of  all  visible  and 
invisible  creatures  which  are  in  heaven  or  out  of  heaven,  upon 
earth  or  under  the  earth,  which  are  of  body  or  soul,  which  have 
been  or  will  be.  We  confess  that  in  the  beginning  He  made  the 
world  and  the  heavens  out  of  nothing,  by  His  word  alone,  which 
no  man,  no  angel,  could  do,  which  God  alone  can  do. 

We  confess  all  this  in  the  words  of  the  first  article :  "  I  believe 
in  God  the  Father  Almighty,  Creator  of  heaven  and  earth."  Still 
it  is  not  enough  for  us  to  believe  and  confess  that  there  is  one 
God,  who  alone  is  God  the  Father  Almighty,  Creator  of  heaven 
and  earth.  The  spirits  in  hell  believe  this,  and  they  tremble  on 
that  account.  Nor  is  it  enough  that  we  believe  His  words  and 
works,  and  hold  this  for  an  undoubted  truth  of  faith;  for  this 
is  known  no  less  by  the  damned  and  is  experienced  by  them  as 
well  as  by  the  blessed.  But  for  true  faith  it  is  expected  that  we 
also  agree  to  all  this  with  our  hearts,  that  we  embrace  all  this 
faithfully  with  our  hearts,  and  consequently  direct  our  heart  and 
mind  to  God,  place  all  our  confidence,  our  love,  and  hope,  in 
Him,  adore  Him  as  our  Lord  and  God,  fear  and  love  Him  as  our 
Father,  never  despair  of  His  goodness  and  mercy.  For  it  is 
written,  "  Not  every  one  who  says,  Lord,  Lord,"  will  be  saved, 
but  only  those  may  hope  to  enter  the  kingdom  of  heaven  who 
live  according  to  the  will  of  the  Father,  who  by  their  works 
show  forth  and  attest  His  faith. 

Now,  dear  brethren,  listen  and  learn  how  you  should  live  ac- 
cording to  the  first  article,  so  that  your  faith  may  not  be  fruit- 
less and  lifeless,  but  living,  i.e.,  profitable  and  conducive  to 
eternal  life. 


194     PAROCHIAL  COURSE  OF   INSTRUCTIONS 

II.  First,  then,  when  we  believe  according  to  our  confession 
that  there  is  a  God,  we  must  not  live  like  heathens,  who  either 
observe  no  law,  because  they  do  not  know  of  the  existence  of  a 
God,  or  live  so  godlessly,  being  blinded  by  the  evil  spirit  whom 
they  worship  in  their  gods  and  who  incites  them  to  impurity, 
murder,  and  criminal  actions,  so  that  under  the  appearance  of 
devotion  they  practise  the  most  abominable  vices. 

What  must  we  think  of  those  Christians  who  live  so  godlessly 
that  they  neither  keep  the  Divine  law  nor  the  commandments  of 
the  Church?  You  who  lie,  do  you  believe  that  there  is  a  God 
who  "will  destroy  all  that  speak  a  lie"  (Ps.  v.  7)  ?  You  who 
deceive,  do  you  believe  that  there  is  a  God  who  "  curses  him  that 
acts  deceitfully"  (Matt.  i.  14)?  Do  you  believe,  you  who  are 
addicted  to  impurity,  that  there  is  a  God  "  who  shall  judge  for- 
nicators  and  adulterers"  (Heb.  xiii.  4)?  Do  you  believe,  you 
who  sin  by  stealing,  that  there  is  a  God  who  says  that  "  confu- 
sion and  repentance  is  upon  a  thief"  (Ecclus.  v.  17)  ?  Behold, 
this  means  to  act  in  one  manner  and  believe  in  another:  to  say 
I  believe  in  a  God  and  to  act  as  if  there  were  no  God. 

Secondly,  if  you  believe,  as  you  profess,  dear  Christian,  "  that 
God  is  thy  Father,  that  He  hath  possessed  thee  and  made  thee  " 
of  all  mankind,  you  must  be  subject  to  Him  like  a  devout  child. 
You  must  obey  Him  from  your  heart,  and  endeavor  to  do  His 
will  in  all  things.  You  must  undertake  nothing  that  could  offend 
Him,  do  nothing  that  might  call  forth  His  Holy  anger.  You 
must  relinquish  to  His  paternal  dispensations,  to  His  solicitude, 
your  life  and  all  that  is  yours;  you  must  abandon  yourself  as 
completely  as  a  blind  man  to  his  leader,  as  the  child  lets  itself 
be  led  by  the  loving  mother's  hand.  This  is  to  show  in  reality 
that  you  believe  in  "  God  the  Father."  "  Dost  thou  then  not  re- 
member," says  the  Holy  Ghost,  "that  God  is  thy  Father,  that 
He  hath  possessed  thee  and  made  thee  and  created  thee?  That 
He  preserves  thee,  feeds,  watches  over  and  cares  for  thee?" 
Now,  if  you  think  and  believe  this,  where  then  is  the  honor, 
the  love,  the  obedience,  the  resignation,  the  childlike  confidence 
towards  your  Father?  Ah,  your  works  are  different  from  your 
words:  they  do  not  agree  with  your  faith. 

Thirdly,  if  you  believe  as  you  profess,  that  God  is  almighty, 


GOD  THE  ALMIGHTY  CREATOR      195 

you  would  always  gladly  submit  your  understanding  and  will 
to  His  words.  You  would  leave  no  room  for  unbelief,  allow  no 
doubt  to  take  root  in  your  heart  in  regard  to  what  He  has  said 
and  promised.  You  would  never  ponder  over  His  mysteries, 
never  make  over-curious  inquiries  as  to  how  this  or  that  could 
or  could  not  happen,  why  and  for  what  reason  this  so  happened, 
will  or  might  happen,  how  this  is  possible  and  can  be  true,  and 
so  forth.  But  it  would  be  sufficient  for  you  to  know  that  He  is 
truthful  in  His  words,  wonderful  in  His  works,  that  He  is  al- 
mighty, and  that  for  this  reason  nothing  that  He  has  ever  said  or 
promised  can  be  impossible.  And  for  this  very  reason  you  must 
know  that  everything  comes  from  God,  sin  only  excepted.  You 
should  thank  Him  for  the  good  that  He  shows  you,  and  praise 
Him  also  for  that  which  appears  to  you  to  be  a  misfortune.  For 
He  can,  as  the  Apostle  says,  "even  out  of  temptation,  i.e.,  out 
of  evil,  prepare  an  advantage  for  you."  You  must  never  doubt 
when  want  oppresses  you,  never  despair  when  you  no  longer 
know  how  to  help  yourself.  For  the  hand  of  the  Lord  is  not 
shortened,  His  almighty  arm  has  never  been  weakened.  Aban- 
don yourself  therefore  to  the  Lord,  and  you  will  experience  that 
God  can  always  help,  when  even  man  is  of  no  further  assistance. 
The  reason  that  want  always  oppresses  you  is  because  your  hope, 
your  confidence,  is  far  from  being  as  strong  as  it  ought  to  be, 
if  your  belief  and  profession  really  is,  as  you  say :  "  I  believe  in 
God  the  Father  Almighty." 

In  conclusion,  if  you  believe,  as  you  profess  to  do,  that  God  is 
the  Creator  of  all  things  in  heaven  and  upon  earth,  you  ought  also 
to  believe  and  know  that  from  Him  alone  you  have  to  beg  and 
to  expect  all  graces,  everything  necessary  for  your  salvation  in 
time  and  eternity.  You  should  believe  and  know  that  He  has 
created  all  creatures  not  without  a  purpose,  but  each  one  has  a 
destined  end  and  aim,  namely,  in  the  case  of  man,  to  serve  God, 
his  Creator,  love  and  honor  Him,  and  thus  be  blessed  some  day ; 
in  the  case  of  other  creatures,  to  serve  man  so  that  through  them 
he  may  attain  to  the  end  and  aim  appointed  for  him.  Hence  you 
are  not  at  liberty  to  use  God's  creatures  according  to  your  will 
and  opinion,  but  according  to  the  will  of  God  for  His  honor  and 
your  salvation.  If  you  do  otherwise  you  violate  God's  property, 


196     PAROCHIAL   COURSE  OF   INSTRUCTIONS 

antagonize  all  creatures,  because  you  deprive  them  of  their  end 
and  aim  and  oppose  yourself  to  the  will  of  God.  As  heaven 
and  earth  and  everything  therein  are  the  works  of  the  omnip- 
otent Creator,  so  must  you  know  that  He  preserves  and  rules 
them  as  He  does  you,  and  that  none  of  them  would  serve  you  if 
He  had  not  decreed  and  permitted  it. 

This  is  all  deduced  from  the  first  article.  We  declare  all  this 
when  we  say :  "  I  believe  in  God  the  Father  Almighty,  Creator 
of  heaven  and  earth."  We  must  observe  all  this  that  our  works 
may  agree  with  our  faith.  Then  shall  we  one  day  enjoy  the  fruit 
of  the  true  faith,  namely,  everlasting  life  in  heaven. 

References 

Hughes,  "  The  Almighty  Power  of  God,"  in  A  Year's  Sermons,  Series 
IV;  Sullivan,  "  The  Creation  of  Man,"  in  Pulpit  Com.;  Lacordaire,  in  Con- 
ferences on  God;  Bossuet,  in  Elevations  sur  les  Myst.,  Sieme  Semaine ; 
Monsabre,  in  Lenten  Conferences  of  1875. 

Catholic  Encyclopedia,  Vol.  XI,  pp.  252  ff. ;  Vol.  IV.  pp.  470  ff. ;  Summa 
Theol.,  I,  qq.  25,  44  ff .,  65  ff. ,"'  Tanquerey,  De  Deo  Una,  Nos.  436-440 ;  De 
Deo  Creante,  cap.  I;  Hurter,  Theol.  Dog.,  Vol.  II,  Nos.  79  ff.,  264  ff.,; 
Pohle-Preuss,  God  the  Author  of  Nature  and  the  Supernatural;  Vaughan, 
The  Divine  Armory,  etc.,  pp.  15,  ff.,  37  ff. ;  Callan,  Illustrations  for  Ser- 
mons, etc.,  pp.  6,  67,  104,  137;  Bellord,  Meditations,  etc.,  Vol.  I,  pp.  68, 
116,  168;  Wassmann,  The  Problem  of  Evolution;  Menge,  The  Beginnings 
of  Science;  Windle,  The  Church  and  Science;  Husslein,  Evolution  and 
Social  Progress. 


FIFTH  SUNDAY  AFTER  EPIPHANY 

SUBJECT 
THE   HOLINESS   OF   THE   CHURCH 

TEXT 

Put  ye  on  therefore,  as  the  elect  of  God,  holy,  and  beloved,  the  bowels 
of  mercy,  etc.  —  COL.  iii.  12. 

The  kingdom  of  heaven  is  likened  to  a  man  that  sowed  good  seed  in 
his  field.  —  MATT.  xiii.  24. 

Analysis 

INTRODUCTION.  Our  Lord  in  the  Gospel  of  to-day  compares 
His  Church  to  a  field  in  which  there  is  sowed  good  and  bad  seed. 


THE  HOLINESS   OF  THE   CHURCH  197 

By  this  parable,  as  He  Himself  later  explained,  He  meant  to 
show  that  there  would  be  both  good  and  bad  members  in  the 
Church.  But  the  presence  of  some  evil  members  in  His  King- 
dom does  not  destroy  the  holiness  of  the  Church,  and  in  the  end 
He  will  gather  up  these  evil-doers  and  cast  them  out  into  the 
furnace  of  fire. 

I.  The  Church  is  holy  in  her  founder  and  in  her  doctrine. 

1.  Unlike  the  originators  of  the  various  sects,  who  were  merely 
human  and  oftentimes  notorious   sinners,  the   founder  of  the 
Catholic  Church  was  Christ,  the  fountain  of  all  holiness.    2.  The 
teaching  of  the  Church  is  holy  because  she  has  never  departed 
from  the  commandments  of  God,  nor  ceased  to  urge  upon  men 
the  necessity  of  good  works,  and  to  counsel  the  highest  perfec- 
tion.    Rather  than  sacrifice  any  portion  of  divine  law  she  has 
endured  persecution  and  suffered  the  loss  of  entire  nations.    We 
must  obey  God  rather  than  men,  has  been  her  motto.    Compare 
the  conduct  of  Luther,  who  permitted  Philip  of  Hesse  to  have 
two  wives,  with  that  of  Pope  Clement  VII,  who  excommunicated 
Henry  VIII  rather  than  annul  the  latter's  marriage. 

II.  The  Church  possesses  the  means  of  holiness,     i.  The 
Catholic  Church  alone  has  all  the  Sacraments  and  the  true  sacri- 
fice of  the  New  Law,  which  are  the  main  channels  of  grace  and 
sanctification.     2.  Only  in  the  Catholic  Church  do  we  find  a 
complete  and  proper  use  of  sacramentals,  feasts,  observances,  and 
devotions,  by  which  the  mind  is  elevated  to  heavenly  things  and 
holiness  made  more  easily  attainable. 

III.  The  Church  is  holy  in  her  members.     I.  Only  in  the 
Catholic  Church  are  there  to  be  found,  in  every  age,  in  every 
country,  and  from  every  condition  of  life,  persons  whose  extraor- 
dinary sanctity  has  been  attested  to  by  God  Himself  through 
the  gift  of  miracles,  and  who,  in  consequence,  have  been  raised 
to  the  altars  by  canonization  and  beatification.    The  number  of 
holy  confessors,  martyrs,  virgins,  and  widows  thus  officially  in- 
scribed in  the  catalogue  of  the  saints  is  well  nigh  innumerable. 

2.  Besides  this  great  number  of  saints  officially  recognized  in 


198     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

the  Church  there  are  at  all  times  and  in  all  countries  vast  mul- 
titudes of  holy  souls  who,  though  not  possessing  the  gift  of 
miracles  like  the  canonized  saints,  have  nevertheless  a  sanctity 
far  exceeding  anything  outside  the  Church,  e.g.,  devout  priests, 
the  members  of  religious  orders  of  men  and  women,  self-sacrific- 
ing missionaries  to  foreign  lands,  daily  and  weekly  communi- 
cants, etc.  3.  If  all  the  members  of  the  Church  are  not  holy, 
it  is  only  because  the  cockle  grows  along  with  the  wheat,  as  our 
Lord  foretold  in  to-day's  Gospel.  Human  nature  always  retains 
its  propensities  to  evil,  and  men  are  at  all  times  free  to  use  or 
abuse  the  gifts  of  grace.  That  there  should  be  some  wicked 
members  in  the  true  Church  ought  not  to  cause  any  surprise 
when  we  remember  that  even  among  the  twelve  Apostles  whom 
Christ  Himself  chose  one  was  a  traitor. 

CONCLUSION.  All  the  members  of  the  Church  are  called  to  be 
saints.  We  should  strive  faithfully  to  live  according  to  this  high 
vocation  by  putting  into  practice  the  holy  teachings  of  the  Church 
(see  to-day's  Epistle),  by  making  use  of  the  sacraments  and  the 
other  means  of  sanctification  which  the  Church  affords,  by  study- 
ing the  lives  of  the  saints  and  trying  to  imitate  the  good  example 
of  the  Church's  holy  members. 

Catechism  of  the  Council  of  Trent,  Part  I 

ARTICLE  IX  OF  THE  CREED 

HOLINESS  OF   THE   CHURCH 

Another  distinctive  mark  of  the  Church  is  holiness,  as  we 
learn  from  these  words  of  the  prince  of  the  apostles :  "  You  are 
a  chosen  generation,  a  holy  nation."  *  The  Church  is  called  holy 
because  she  is  consecrated  and  dedicated  to  God,2  as  other  things, 
such  as  vessels,  vestments,  altars,  when  appropriated  and  dedi- 
cated to  the  worship  of  God,  although  material,  are  called  holy. 
In  the  same  sense  the  first-born,  who  were  dedicated  to  the  Most 
High  God,  were  also  called  holy.8 

It  should  not  be  deemed  matter  of  surprise  that  the  Church, 

1  I  Pet  ii.  9.  '  Levit.  xxvii.  28,  *  Exod.  xiii.  12. 


THE  HOLINESS  OF  THE  CHURCH  199 

although  numbering  among  her  children  many  sinners,  is  called 
holy;  for  as  those  who  profess  any  art,  although  they  should 
depart  from  its  rules,  are  called  artists,  so  the  faithful,  although 
offending  in  many  things,  and  violating  the  engagements  to  the 
observance  of  which  they  had  solemnly  pledged  themselves,  are 
called  holy,  because  they  are  made  the  people  of  God,  and  are 
consecrated  to  Christ,  by  Baptism  and  faith.  Hence,  St.  Paul 
calls  the  Corinthians  sanctified  and  holy,  although  it  is  certain 
that  among  them  there  were  some  whom  he  severely  rebuked 
as  carnal,  and  also  charged  with  grosser  crimes.1 

The  Church  is  also  to  be  called  holy  because,  as  the  body,  she 
is  united  to  her  head,  Christ  Jesus,2  the  fountain  of  all  holiness, 
from  whom  flow  the  graces  of  the  Holy  Spirit  and  the  riches  of 
the  divine  bounty.  St.  Augustine,  interpreting  these  words  of 
the  prophet,  "  Preserve  my  soul,  for  I  am  holy,"  3  thus  admirably 
expresses  himself :  "  Let  the  body  of  Christ  boldly  say,  let  also 
that  one  man,  exclaiming  from  the  ends  of  the  earth,  boldly  say, 
with  Christ  his  head,  and  under  Christ  his  head,  *  I  am  holy ' : 
for  he  received  the  grace  of  holiness,  the  grace  of  baptism  and 
of  remission  of  sins."  And  a  little  further  on :  "  If  all  Christians 
and  all  the  faithful,  having  been  baptized  in  Christ,  have  put  him 
on,  according  to  these  words  of  the  Apostle :  '  as  many  of  you  as 
have  been  baptized  in  Christ,  have  put  on  Christ ' ; 4  if  they  are 
made  members  of  his  body,  and  yet  say  they  are  not  holy,  they 
do  an  injury  to  their  head,  whose  members  are  holy."  B  6 

Moreover,  the  Church  alone  has  the  legitimate  worship  of 
sacrifice,  and  the  salutary  use  of  the  sacraments,  by  which,  as  the 
efficacious  instruments  of  divine  grace,  God  establishes  us  in  true 
holiness ;  so  that  to  possess  true  holiness  we  must  belong  to  this 
Church.  The  Church,  therefore,  it  is  clear,  is  holy,7  and  holy 
because  she  is  the  body  of  Christ,  by  whom  she  is  sanctified,  and 
in  whose  blood  she  is  washed.8  9 

1  i  Cor.  i.  2',  iii.  3.     *  Eph.  iv.  15,  16.          '  Ps.  Ixxxv.  2. 
4  Gal.  iii.  27.  *  Eph.  v.  26,  27,  30.    '  St  Aug.  in  Psalm  Ixxxv.  2. 

1  Eph.  i.  1-4.  •  Eph.  i.  7,  13;  v.  26. 

*  On  the  holiness  of  the  Church,  see  Justin  Martyr,  in  Apologies ;  Ter- 
tullian,  in  Apology;  Aug.  contra  Fulg.  c.  17;  Gregory,  Moral.  L.  3,  7,  c.  7. 


200     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

Sermon 
THE  CHURCH  is  HOLY 

BY  THE  RT.   REV.    WM.   T.   RUSSELL,   D.D.,   LL.D. 

Theological  terms  for  the  most  part  convey  a  rather  misty  and 
confused  conception  to  the  average  mind.  The  words  "  holy," 
"  sanctified,"  "  religious,"  "  righteous,"  and  "  justified  "  mean  the 
same  thing  to  most  people,  and  to  many  they  are  mere  cant  ex- 
pressions, so  vague  as  to  mean  almost  nothing.  When  we  claim 
for  any  religious  organization  that  it  is  the  holy  Church  of 
Christ,  we  must  first  clearly  define  the  meaning  of  the  word 
holy  according  to  Scriptural  usage,  and  secondly  we  must  show 
that  the  religious  organization  in  question  has  a  right  to  claim 
the  title  holy  as  its  special  attribute. 

In  Scripture,  the  two  words  "holy"  and  "sanctified"  mean 
the  same.  They  are  used  in  regard  to  places,  things,  and  per- 
sons. For  example,  certain  lands  among  the  Israelites  were  to 
be  holy  to  the  Lord,  that  is,  separated,  set  apart  from  other  lands, 
for  religious  purposes.  Again,  the  Israelites  are  commanded  to 
sanctify  the  first  fruits  and  the  first-born  of  all  animals,  that  is, 
set  them  apart  unto  the  Lord  for  sacrifice.  Likewise  Aaron  and 
his  sons  were  to  be  holy  to  the  Lord,  that  is,  separated  from  the 
rest  of  the  Israelites  and  devoted  to  the  special  work  of  the  altar. 
Finally,  God  is  called  holy,  holy,  holy,  that  is,  the  One  who  is 
separated  from  and  transcends  all  else.  The  basic  idea  under- 
lying all  usage  of  the  word  "holy"  is,  therefore,  found  in  such 
words  as  "  separated,"  "  set  apart,"  "  isolated,"  "  distinct,"  "  dif- 
ferent from  others,"  "exclusive,"  and  "select." 

The  Church  of  Christ  we  should  expect  to  find  holy,  that  is, 
unlike  other  organizations,  (i)  in  its  life  and  character,  (2)  in 
its  purpose  and  the  means  to  attain  that  purpose,  (3)  in  its 
fruits. 

I.  Holy  in  its  Life  and  Character.  In  its  life  the  true  Church 
of  Jesus  Christ  must  resemble  its  Master  in  being  separated  from 
the  world.  " If  you  had  been  of  the  world,"  said  our  Lord,  "the 
world  would  love  its  own :  but  because  you  are  not  of  the  world, 
but  I  have  chosen  you  out  of  the  world,  therefore  the  world 
hateth  you"  (John  xv.  19).  "The  disciple  is  not  above  the 


THE   HOLINESS   OF  THE  CHURCH  201 

master,  nor  the  servant  above  his  lord.  ...  If  they  have  c?  ^d 
the  good  man  of  the  house  Beelzebub,  how  much  more  the*  of 
his  household.  .  .  .  Do  not  think  that  I  came  to  send  peace  ripon 
earth :  I  came  not  to  send  peace,  but  the  sword.  For  I  ca1  J  >v  to 
set  a  man  at  variance  against  his  father,  and  the  daughter  against 
her  mother,  and  the  daughter  in  law  against  the  mother  in  law. 
And  a  man's  enemies  shall  be  they  of  his  own  household.  He 
that  lovefh  father  or  mother  more  than  me,  is  not  worthy  of  me ; 
and  he  that  loveth  son  or  daughter  more  than  me,  is  not  worthy 
of  me.  And  he  that  taketh  not  up  his  cross,  and  followeth  me, 
is  not  worthy  of  me."  "  Every  one  therefore  that  shall  confess 
me  before  men,  I  will  also  confess  him  before  my  Father  who 
is  in  heaven.  But  he  that  shall  deny  me  before  men,  I  will  also 
deny  him  before  my  Father  who  is  in  heaven"  (Matt.  x.  24,  25, 
33-38,  32,  33). 

Our  Lord  warned  His  Church  beforehand  of  its  future  trials, 
lest  it  be  scandalized  at  the  things  which  were  to  come  upon  it. 
"  They  will  put  you  out  of  the  synagogues,"  He  said,  "  yea,  the 
hour  cometh,  that  whosoever  killeth  you,  will  think  that  he  doth 
a  service  to  God"  (John  xvi.  2). 

Now,  I  ask,  which  of  all  the  denominations  calling  themselves 
Christian  does  this  description  fit  ?  Of  all  the  Christian  churches, 
which  is  the  one  that  is  looked  upon  as  a  separate  organization? 
which  stands  apart  from  all  the  others?  Against  which  one 
are  all  the  others  united  in  opposition?  Is  it  not  true  that  all 
the  numerous  Protestant  denominations  are  at  variance  on  every 
point  except  one  —  hostility  to  the  Catholic  Church?  Is  it  not 
true  that  while  Protestants  profess  to  leave  every  one  to  his  own 
interpretation  of  the  Scriptures,  and  find  no  fault  with  a  friend 
who  becomes  an  Episcopalian,  a  Presbyterian,  a  Methodist,  or  a 
Baptist,  they  will  condemn  and  often  ostracize  one  who  becomes 
a  Catholic?  Is  it  not  true  that  there  is  only  one  church  which 
demands  for  Christ's  sake  a  separation  even  from  father,  mother, 
and  all  that  is  dear? 

Which  church  to-day  is  in  every  land  under  the  sun,  and  by 
every  nation  is  persecuted?  A  few  years  ago  there  were  Catho- 
lics among  us  so  weak  as  to  be  ready  to  admit  that  all  Christian 
denominations  were  more  or  less  alike;  but  during  the  last  five 


202     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

years,  in  which  the  Catholic  Church  has  been  singled  out  for 
misrepresentation,  calumny,  and  vile  persecution  in  this  country, 
those  weak-spined  Catholics  must  be  convinced  that  they  are  not 
rr0^rded  as  other  people.  They  may  be  surprised  at  the  position 
m  which  they  find  themselves.  It  is  unjust,  —  yes,  often  cruel; 
but  let  them  not  be  shocked.  They  knew  not  formerly  of  what 
spirit  they  were.  Through  this  persecution  our  Lord  has  taught 
them  that  His  Church  is  not  like  other  churches.  If  it  were  of 
the  world,  the  world  would  love  its  own. 

It  was  said  of  our  Lord  that  He  was  holy;  in  this,  that  He  was 
not  like  other  teachers  of  religion.  "  Behold,"  they  said,  "  he 
teaches  as  one  having  authority,  and  not  as  the  scribes  and 
Pharisees"  (Matt.  vii.  29;  Mark  i.  22).  Of  all  the  Christian 
denominations  to-day,  which  church  stands  apart,  is  holy,  like 
Christ,  in  this  respect  ?  There  can  be  only  one  which  speaks  with 
authority  —  the  Catholic  Church.  For  all  the  others  —  the  Prot- 
estant churches  —  have  abandoned  authority  and  rest  merely  on 
private  judgment.  There  is  not  a  single  Protestant  teacher,  min- 
ister, or  bishop,  however  learned  or  eminent,  who  can  say  with 
authority  to  the  most  ignorant  of  his  congregation :  "  My  friend, 
the  law  of  God  commands  thus  and  so."  The  other,  according 
to  Protestant  principles,  will  have  an  unquestionable  right  to 
reply :  "  I  am  sorry  we  can't  agree.  My  interpretation  of  the 
law  is  different." 

II.  Holy  in  its  Purpose  and  Means.  The  Church  of  Christ 
must  be  holy,  that  is,  distinct  and  separated  from  all  other  organi- 
zations, in  the  purpose  of  its  existence,  and  the  means  it  uses  to 
attain  that  purpose. 

"  I  came  down  from  heaven,  not  to  do  my  own  will,  but  the  will 
of  him  that  sent  me.  .  .  .  And  this  is  the  will  of  my  Father  that 
sent  me :  that  every  one  that  seeth  the  Son,  and  believeth  in  him, 
may  have  life  everlasting"  (John  vi.  38,  40).  "As  the  Father 
hath  sent  me,  so  also  I  send  you"  (John  xx.  21). 

It  is  plain  from  this  that  the  special  purpose  of  the  Church  of 
Christ  is  to  save  men  by  teaching  them  to  do  God's  will.  The 
idea  of  doing  God's  will  whether  one  likes  it  or  not,  whether  one 
derives  comfort  from  it  or  not,  is  foreign  to  the  Protestant  con- 
ception of  religion.  The  Protestant  regards  religion  from  the 


THE   HOLINESS   OF  THE   CHURCH  203 

viewpoint  of  man.  The  Catholic  considers  religion  from  the 
viewpoint  of  God.  The  Protestant  asks :  How  shall  I  attain  com- 
fort? The  Catholic  asks,  What  is  my  duty?  The  former  aims 
at  a  self-conscious  righteousness;  the  latter  aims  to  please  God. 
Protestants  generally  regard  religion  as  a  convenient  means  to 
make  children  docile,  husbands  and  wives  faithful,  and  to  pro- 
duce good,  patriotic  citizens ;  the  duty  to  God  is  secondary.  The 
Catholic  looks  upon  religion  primarily  as  his  reasonable  service 
to  God,  his  Creator,  Preserver,  and  Redeemer ;  all  other  consider- 
ations are  secondary.  Civilization  and  humanitarianism  are  the 
results  of  the  Church's  influence,  but  from  the  words  of  our  Lord 
it  is  evident  that  they  cannot  constitute  the  primary  purpose  of 
the  Church's  activity.  Many  of  the  non-Catholic  churches  to-day 
are  devoting  themselves  almost  exclusively  to  the  relief  of  hu- 
manity, while  neglecting  the  worship  of  the  Deity. 

Furthermore,  the  Church  of  Christ  must  be  holy,  that  is  differ- 
ent from  all  other  organizations,  in  the  kind  of  means  it  employs 
to  attain  its  end.  For  the  doing  of  His  Father's  will  our  Lord 
employed  not  riches,  nor  social  influence,  nor  political  power. 
On  the  contrary,  He  was  so  poor  that  He  had  not  whereon  to  lay 
His  head.  Socially  it  was  said  of  Him  that  he  was  a  wine-bibber 
and  "a  friend  of  publicans  and  sinners"  (Matt.  xi.  19;  Luke  vii. 
34).  While  He  taught  obedience  and  respect  for  all  authority, 
He  allied  Himself  with  no  political  party.  When  approached  on 
the  subject  He  said :  "  Render  to  Caesar  the  things  that  are 
Caesar's,  and  to  God  the  things  that  are  God's."  Referring  to 
His  Church,  He  said :  "  I  am  come  to  call  not  saints  but  sinners  " 
(Mark  ii.  17).  The  Kingdom  of  Heaven  (His  Church)  is  like 
a  net,  gathering  good  and  bad  fish  (Matt.  xiii.  47-49).  It  is 
a  field  sown  with  both  wheat  and  cockle  (Matt.  xiii.  24-30). 

Now,  when  I  speak  of  a  church  that  is  the  wealthiest  and  most 
fashionable,  you  know  what  church  I  mean,  and  that  it  is  not  the 
Catholic  Church.  When  I  speak  of  churches  that  preach  politics 
instead  of  religion  from  their  pulpits  and  use  political  power  to 
advance  their  spiritual  hobbies,  you  know  I  do  not  refer  to  the 
Catholic  Church.  When  I  speak  of  churches  that  use,  as  their 
special  means  of  proselytism,  concerts,  gymnastic  associations, 
and  swimming  pools,  you  know  that  I  do  not  refer  to  the  Catho- 


204     PAROCHIAL  COURSE  OF   INSTRUCTIONS 

lie  Church.  Neither  can  it  be  said  that  the  characteristics  I  have 
just  mentioned  are  the  marks  of  the  Church  of  Christ.  When, 
however,  I  speak  of  a  church  that  is  called  a  wine-bibber,  a  friend 
of  publicans  and  harlots;  a  church  which  has  little  wealth,  and 
whose  members  suffer  from  unjust  discrimination ;  a  church  that 
is  the  refuge  of  the  sinner  and  the  outcast ;  a  church  which  relies 
upon  spiritual  means  primarily  for  the  conversion  of  sinners  and 
the  spread  of  the  faith,  you  know  that  I  cannot  refer  to  any 
Protestant  denomination.  These  things  can  be  said  of  only  one 
church,  which  stands  apart  from  all  others.  As  these  things  were 
said  of  Christ,  they  are  said  of  the  Catholic  Church  to-day. 

III.  Holy  in  its  Effects.  The  Church  of  Christ  should  always 
be  distinguishable  from  all  other  organizations  by  its  spiritual 
effects ;  for  Christ  promised  that  His  Church  would  endure  to  the 
end  of  the  world.  The  average  Protestant  has  a  very  hazy  notion 
about  the  purpose  of  Christ's  mission  on  earth.  Vaguely,  and  in 
a  large,  confused  sort  of  way,  he  will  say  that  Christ  came  to  do 
good,  and  that  He  established  His  Church  to  do  good.  True,  but 
all  men  are  engaged  in  doing  good;  and,  generally  speaking,  all 
organizations  are  for  some  good  purpose.  Every  beneficial  so- 
ciety, life-insurance  company,  every  city  and  state,  is  an  organi- 
zation for  doing  good.  What  is  it,  then,  that  makes  Christ  and 
His  Church  holy,  that  is,  apart  from  all  others  in  the  kind  of 
good  they  are  doing? 

The  holiness  or  distinctness  of  the  Church  of  Christ  should 
consist  in  this,  that,  resembling  its  Divine  Master,  the  good  it 
accomplishes  must  be,  first,  of  a  superior  order,  and  secondly,  the 
outcome  of  the  most  exalted  motives.  The  goodness  of  Christ 
was  unselfish  and  heroic.  "  Greater  love  than  this,"  He  said,  "  no 
man  hath  —  that  he  lay  down  his  life  for  his  friend."  Can  we 
find  such  transcendent  goodness  in  the  world  to-day?  This 
heroic,  unselfish  goodness,  I  assert  without  fear  of  contradic- 
tion, you  will  find  in  the  Catholic  Church  as  you  will  find  it  no- 
where else.  It  is  part  of  her  ordinary  life  —  it  is  continuous 
throughout  the  ages.  Come  with  me  to  the  leper  settlements, 
where  priests  and  nuns  are  giving  their  lives  for  the  afflicted, 
after  sacrificing  home,  relatives,  friends,  comforts,  riches,  and 
all  else  that  is  dearest  to  the  human  heart.  Call  to  mind  the 


THE  HOLINESS   OF  THE   CHURCH  205 

devoted  missionaries  who  go  out  from  home  to  foreign  lands  — 
not,  like  Protestant  missionaries,  with  their  wives  and  children 
and  servants  and  plenty  of  money,  —  but  to  suffer  and  to  die. 
But  you  need  not  go  so  far  afield.  The  great  sacrifice  that  the 
Catholic  priesthood  represents  is  so  general  as  to  attract  little  or 
no  attention.  With  all  our  faults,  it  is  a  noticeable  fact  that  Prot- 
estant ministers  endeavor  to  imitate  us  by  wearing  the  Roman 
collar,  and  nothing  pleases  a  preacher  more  than  to  be  mistaken 
for  a  Catholic  priest,  and  called  "  Father."  Imitation  is  born  of 
admiration.  Seldom  do  we  realize  the  enormous  sacrifice  exem- 
plified in  this  city  by  the  Little  Sisters  of  the  Poor,  the  sisters  in 
our  hospitals  and  schools,  and  the  Sisters  of  the  Good  Shepherd. 
Protestantism  unfurls  its  flags  and  beats  its  drums  and  grows 
eloquent  over  the  achievements  of  a  Florence  Nightingale  or  a 
Clara  Barton.  It  is  right  that  it  should.  They  deserve  all 
honor.  They  were  noble  women.  But  let  us  remember  that  the 
Catholic  Church  numbers  such  heroines,  not  by  ones  and  twos, 
but  by  the  thousand,  in  every  land  and  in  every  age. 

Not  only  is  superior  virtue  so  general  in  the  Catholic  Church 
as  to  be  almost  common,  but  it  is  prompted  by  the  most  exalted 
motives.  There  are  some,  indeed,  outside  the  Church  who  give 
themselves  without  money  consideration  for  the  service  of  others, 
in  helping  the  poor,  in  teaching  the  ignorant,  and  in  alleviating 
the  sorrows  of  the  afflicted,  but  they  do  so  almost  invariably  from 
a  feeling  of  mere  human  sympathy  or  pity.  The  instances,  more- 
over, of  such  generosity  are  exceedingly  rare.  The  Catholic 
Church,  however,  proposes  to  her  children  all  that  is  noble  and 
generous  in  the  motives  and  activities  of  the  uplifter,  but  over 
and  above  the  mere  human  sympathy  that  actuates  the  uplifter, 
she  inspires  her  priests,  nuns,  and  laity  to  labor  for  the  highest 
conceivable  motive  —  the  love  of  God.  Animated  by  such  sub- 
lime motives,  Catholic  charity  is  as  much  exalted  above  ordinary, 
non-Catholic  humanitarianism  as  Heaven  is  above  earth. 

This  explains  why  heroic  virtue  can  be  a  part  of  the  ordinary 
life  of  the  Catholic  Church.  This  is  the  keynote  of  the  life  of  a 
Father  Damien,  a  Francis  of  Assisi,  and  a  Vincent  de  Paul,  all  of 
whom  have  many  followers  to-day.  Inspired  by  this  high  motive 
in  the  Middle  Ages,  a  St.  Raymond  could  gather  round  him  a 


206     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

multitude  of  men  in  the  association  for  the  redemption  of  cap- 
tives, who  bound  themselves  by  vow  to  take  the  places  of  the 
Christian  captives,  and  to  live  in  slavery  among  the  Turks,  in 
order  that  prisoners  with  wives  and  children  might  return  to 
their  homes.  Has  the  world  ever  witnessed  the  equal  of  such 
goodness?  It  is  fruit  like  this  which  proclaims  the  Catholic 
Church  divine,  and  makes  her  holy  —  infinitely  apart  from  and 
superior  to  all  other  religious  bodies. 

"I  beseech  you,  therefore,  brethren,  that  you  present  your 
bodies  a  living  sacrifice,  holy,  pleasing  to  God,  and  be  not  con- 
formed to  this  world."  Thus  did  St.  Paul  exhort  the  Christians 
of  his  day.  It  is  to  be  regretted  that  while  the  Church  aims  to 
make  her  children  holy  —  unlike  and  apart  from  the  children  of 
the  world  —  not  all  her  children  appreciate  their  superior  voca- 
tion. From  even  its  imperfect  knowledge  of  Catholic  teaching, 
the  world  expects  the  Catholic  to  be  a  leader  in  good  example. 
The  Catholic  too  often,  instead  of  asking  himself,  What  are  the 
ideals  of  my  glorious  Church?  asks  himself,  What  is  the  rest  of 
the  world  doing?  Instead  of  courageously  upholding  the  sub- 
lime principles  of  the  Catholic  Faith,  there  are  some  who  are 
nervously  anxious  lest  they  be  judged  different  from  the  world- 
lings around  them.  "  My  brethren,"  as  the  Apostle  says,  "  we 
are  a  holy  people,"  that  is,  "a  people  apart."  We  are  in  the 
world  religiously  what  the  Jews  are  racially.  Whether  we  will 
it  or  not,  as  long  as  we  are  of  the  Catholic  Church,  God  has  pro- 
vided that  the  world  will  not  regard  us  as  other  men. 

References 

Hehel,  "  The  Ninth  Article  of  the  Creed,"  in  Sermons  on  Christian 
Doctrine;  Corsi,  in  Little  Sermons  on  the  Catechism;  Halpin,  in  Pulpit 
Commentary,  Vol.  I;  Monsabre,  in  Lenten  Conferences  of  1881. 

Catholic  Encyclopedia,  Vol.  VII,  p.  759;  Vol.  Ill,  p.  758;  De  Groot, 
Summa  Apol.  de  Eccl.  Cath.,  q.  5,  a.  3;  q.  7,  aa.  1-3 ;  Tanquerey,  De  Eccl. 
Christi,  Part  I,  cap.  Ill;  Hurter,  Theol.  Dog.,  Vol.  I,  Nos.4ii  ff.;  Vaughan, 
The  Divine  Armory,  etc.,  pp.  567  ff. ;  Callan,  Illustrations  for  Sermons,  etc., 
pp.  112,  127,  132-134,  157,  170  ff. ;  Berington  and  Kirk,  The  Faith  of  Catho- 
lics, Vol.  I,  p.  302;  Benson,  Christ  in  the  Church;  Fonck,  The  Parables  of 
the  Gospel;  Maturin,  Practical  Studies  on  the  Parables  of  Our  Lord;  Gib- 
bons, Th'e  Faith  of  Our  Fathers,  ch.  III. 


THE   CATHOLICITY  OF  THE   CHURCH        207 


SIXTH  SUNDAY  AFTER  EPIPHANY 

SUBJECT 
THE   CATHOLICITY   OF   THE   CHURCH 

TEXT 

From  you  was  spread  abroad  the  word  of  the  Lord,  not  only  in  Mace- 
donia, and  Achaia,  but  also  in  every  place,  your  faith  which  is  towards 
God,  is  gone  forth.  —  i  THESS.  i.  8. 

The  kingdom  of  heaven  is  likened  to  a  grain  of  mustard  seed,  .  .  .  which 
is  the  least  indeed  of  all  seeds;  but  when  it  is  grown  up,  it  is  greater  than 
all  herbs,  and  becometh  a  tree,  so  that  the  birds  of  ihe  air  come  and  dwell 
in  the  branches  thereof.  —  MATT.  xiii.  31,  32. 

Analysis 

INTRODUCTION.  The  parable  of  the  mustard  seed  is  intended 
to  illustrate  the  external  growth  of  the  Church  which,  despite 
its  humble  beginning,  is  now  spread  over  the  entire  world. 

I.  The  Church  of  Christ  must  be  Catholic,  i.  Catholicity 
is  a  distinguishing  mark  or  sign  of  the  true  Church,  by  which, 
while  remaining  one,  she  is  at  the  same  time  universal,  that  is,  her 
members  are  sufficiently  numerous  to  render  her  easily  conspicu- 
ous, and  are  found  in  all  parts  of  the  world.  2.  It  was  foretold 
in  the  Old  Testament  that  the  Church  of  Christ  would  be  uni- 
versal,—  "in  thy  seed  shall  all  the  nations  of  the  earth  be 
blessed"  (Gen.  xxii.  18) ;  Daniel  saw  in  vision  the  Church  as  a 
stone,  which  grew  into  a  great  mountain  and  filled  the  whole 
earth  (Dan.  ii.  35,  44) ;  Malachy  predicted  that  from  the  rising 
to  the  setting  of  the  sun  God's  name  would  be  great  among  the 
Gentiles  ( Malachy  i.  1 1 )  ;  Our  Lord  commanded  His  disciples  to 
teach  all  nations  (Matt. -xxviii.  19).  3.  This  universality  of  the 
Church  was  not  to  be  instantaneous,  but  was  to  be  the  result 
of  a  gradual  growth,  like  the  mustard  seed  of  to-day's  Gospel. 
Even  in  the  time  of  the  Apostles  the  Church  had  begun  to  spread 


208     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

over  the  then  known  world,  as  St.  Paul  asserts  in  to-day's  Epistle. 
See  also  Rom.  xii.  18.  After  the  Council  of  Jerusalem  in  A.D.  51 
the  Apostles  divided  the  world  among  them,  and  separated  for 
their  work  of  preaching  the  Gospel. 

II.  The  Church  of  Rome  alone  is  Catholic,  i.  Only  the 
Church  of  Rome  is  everywhere  one  in  her  teaching,  her  worship, 
and  her  government.  While  Rome  is  her  centre,  her  circumfer- 
ence is  the  extremity  of  the  earth.  2.  The  great  majority  of  all 
Christians  are  Catholics ;  the  Roman  Church  has  far  more  in  her 
fold  than  all  the  sects  combined.  3.  The  name  Catholic  has  been 
attributed  to  the  Church  of  Rome  from  the  very  beginning  down 
to  the  present  time,  and  to  her  alone. 

CONCLUSION.  As  the  Church  is  Catholic  so  should  be  its  mem- 
bers; that  is,  all  should  strive  by  good  example,  by  prayer,  by 
assisting  domestic  and  foreign  missions,  to  spread  abroad  the 
word  of  the  Lord  and  bring  others  to  the  one  true  fold  of 
Christ. 

Catechism  of  the  Council  of  Trent,  Part  I 
ARTICLE  IX  OF  THE  CREED 

CATHOLICITY  OF  THE  CHURCH 

The  third  mark  of  the  Church  is,  that  she  is  Catholic,  that  is, 
universal.  And  justly  is  she  called  Catholic,  because,  as  St.  Au- 
gustine says,  "  she  is  diffused-  by  the  splendor  of  one  faith  from 
the  rising  to  the  setting  sun." *  Unlike  republics  of  human  insti- 
tution, or  the  conventicles  of  heretics,  she  is  not  circumscribed 
within  the  limits  of  any  one  kingdom,  nor  confined  to  the  mem- 
bers of  any  one  society  of  men,  but  embraces  within  the  ampli- 
tude of  her  love  all  mankind,  whether  barbarians  or  Scythians, 
slaves  or  freemen,  male  or  female.  Therefore  it  is  written, 
"  Thou  .  .  .  hast  redeemed  us  to  God,  in  thy  blood,  out  of  every 
tribe,  and  tongue,  and  people,  and  nation,  and  hast  made  us  to 
our  God  a  kingdom."2  Speaking  of  the  Church,  David  says: 
"  Ask  of  me,  and  I  will  give  thee  the  Gentiles  for  thy  inheritance, 

1  S.  Aug.  serm.  131  and  181,  de  temp.  *  Apoc.  v.  9,  10. 


THE   CATHOLICITY   OF   THE   CHURCH        209 

and  the  utmost  parts  of  the  earth  for  thy  possession  " ; l  and  also, 
"  I  will  be  mindful  of  Rahab  and  of  Babylon  knowing  me  " ; 2  and 
"  This  man  and  that  man  is  born  in  her."  3  To  this  Church, 
moreover,  "  built  upon  the  foundation  of  the  apostles  and 
prophets," 4  belong  all  the  faithful  who  have  existed  from  Adam 
to  the  present  day,  or  who  shall  exist,  in  the  profession  of  the 
true  faith,  to  the  end  of  time ;  all  of  whom  are  founded  and  raised 
upon  the  one  corner-stone,  Christ,  who  made  both  one,  and  an- 
nounced peace  to  them  that  are  near  and  to  them  that  are  afar. 
She  is  also  called  universal,  because  all  who  desire  eternal  salva- 
tion must  cling  to  and  embrace  her,  like  those  who  entered  the  ark 
to  escape  perishing  in  the  flood.5  This,  therefore,  is  to  be  taught 
as  a  most  just  criterion,  to  distinguish  the  true  from  a  false 
church. 

Sermons 

THE  RACES  WITHIN  THE  FOLD 
BY  THE  REV.  JOHN  H.  STAPLETON 

I.  The  religious  world  offers  the  spectacle  of  folds  and  shep- 
herds, of  which  there  is  number  and  variety  infinite.  And  when 
men  have  wearied  of  contradictory  messages,  opposing  standards, 
hostile  attitudes  and  warring  sects,  they  settle  down  to  the  com- 
fortable conviction  that  one  religion  is  as  good  as  another.  There 
is,  however,  another  ideal  in  the  world,  whose  aim  is  one  fold 
and  one  shepherd  for  all  the  sheep  for  whom  Christ  gave  His 
life,  one  Church  for  all  men.  The  Catholic  Church  stands  alone 
in  this  respect,  for  she  claims  to  have  been  sent  to  realize  this 
ideal ;  and  what  is  more,  claims  to  have  realized  it  in  very  fact. 
She  is  the  only  religious  body  that  has  ever  come  forward  and, 
with  credentials  from  God,  laid  claim  to  the  extraordinary  title 
of  Unity  and  Catholicity.  To  teach  all  truth,  to  all  men,  in  all 
times  and  in  all  places  —  no  other  religion  ever  advanced  such 
a  claim,  ever  attempted  such  a  mission  or  ever  succeeded  in  such 
an  attempt.  And  what  is  still  more  singular,  on  whatever  topic 
of  Christian  faith  she  speaks,  whatever  manner  of  men  she  ad- 

»  Ps.  ii.  8.  »  Ps.  Ixxxvi.  4.  »  Ps.  Ixxxvi.  5. 

4  Eph.  ii.  20.  '  Gen.  vii.  7. 


210     PAROCHIAL   COURSE  OF   INSTRUCTIONS 

dresses,  in  whatever  age  or  clime  she  exercises  her  mission,  her 
teaching,  like  the  God  she  believes  has  sent  her,  like  the  truth 
she  believes  she  utters,  is  one,  unchanged  and  unchangeable, 
amid  the  universal  flood  of  unstable,  shifting,  conflicting  doc- 
trines and  opinions  that  storm  and  roar  about  her.  One  therefore 
she  is,  not  only  in  the  possession  of  all  Divine  truth,  as  the  refuge 
of  all  men  called  to  the  knowledge  of  the  truth  of  God,  but  one 
also  in  teaching,  explaining,  defending,  and  defining  the  revealed 
word.  Men  may  or  may  not  honor  with  their  approval  and  ac- 
ceptance these  unique  claims;  they  may  or  may  not  prefer  for 
themselves  principles  less  rigid  and  exacting,  less  uncompromis- 
ing with  the  pride  of  life  so  strong  within  us  all.  But  they  rarely 
refuse  just  credit  and  a  generous  meed  of  admiration  for  an  in- 
stitution that  has  taught  mankind  and  the  centuries,  and  then,  on 
the  oneness  and  harmony  of  every  official  statement  she  has  made, 
of  every  definition  she  has  uttered  with  the  whole  body  of  her 
teaching,  stakes  her  honor  and  her  life. 

II.  And  why  should  this  attitude  appeal  to  the  fair-minded? 
It  is  considered  the  plain  duty  of  every  man  who  would  be  hon- 
est with  himself  to  stick  to  the  truth.  And  if  he  does,  he  will 
never  change  in  mind,  heart,  or  outward  expression  towards  it. 
For  truth  does  not  and  cannot  change;  it  is  ever  the  same.  If 
it  did  change,  it  could  change  only  to  error  and  falsehood,  and 
then  would  of  course  cease  to  exist.  Thus  does  truth  perish.  It 
is  therefore  required  of  every  man  —  and  of  a  church  or  creed  or 
religion  as  well  —  not  to  depart  one  jot  or  tittle  from  those  truths 
which  God  has  revealed,  and  to  remain  in  possessing  and  pro- 
pounding them  as  firm,  as  unyielding,  as  immutable  as  the  ever- 
lasting hills.  Now,  to  the  Church  of  Christ,  the  one  true  Fold, 
such  Divine  revelation  has  been  made,  and  to  her  these  truths  have 
been  confided.  But  if  there  be  many  folds  and  one  as  good  as 
another,  what  becomes  of  truth  and  loyalty  to  truth,  since  truths 
received  in  one  place  are  rejected  in  another,  beliefs  honored  to- 
day are  cast  off  to-morrow,  creeds,  the  expression  of  those  truths 
and  beliefs,  are  tinkered  to  suit  passing  fancy  or  popular  passion ! 
What  is  all  this  maze  of  contradiction  but  the  destruction  of  truth  ! 
And  when  each  is  taught  to  believe  what  he  likes,  what  is  this 
huge  compromise  with  error  but  the  denial  of  truth ! 


THE   CATHOLICITY   OF   THE   CHURCH        211 

Common  sense  makes  it  clear  to  us  that  contradiction  is  the 
destruction  of  truth,  that  compromise  with  error  is  its  denial.  To 
allow  a  thing1  to  be  at  one  and  the  same  time  true  and  false,  is  to 
stultify  oneself  mentally  and  morally.  To  let  go  the  truth  once 
consciously  possessed,  is  the  lowest  form  of  moral  cowardice;  to 
receive  as  truth  that  which  is  not  known  to  be  the  truth,  is  a 
crime  against  the  human  mind.  And  no  official  expounder  of 
Divine  teachings  can  allow  them  to  be  altered  under  penalty  of 
making  God  a  liar,  God  Who  is  Truth  Itself.  It  is  in  obedience 
to  this  fundamental  principle  that  the  Catholic  Church  as  the  One 
true  Fold  puts  forth  Unity  as  one  of  her  marks  of  Divine  origin 
and  remains  faithful  to  it  even  when  men  would  prefer  otherwise. 
God  is  not  where  disorder  is ;  His  truth  is  not  where  contradiction 
is.  If  His  revealed  Word  is  still  on  earth,  having  been  delivered 
into  the  keeping  of  man,  it  is  to  be  found  where  the  teaching  is 
one,  as  truth  is  one  and  as  God  is  one. 

And  this  teaching  that  is  one,  uniform,  logical,  and  uncompro- 
mising, is  really  the  soul  food  intended  by  the  Almighty  for  every 
creature  come  from  His  hand.  It  is  evident  that  He  created  the 
human  mind  normally  receptive  of  truth  alone,  without  admix- 
ture of  error  or  contradiction.  The  normal  man  has  therefore 
a  natural  right  to  hear  from  the  lips  of  the  authorized  custodian 
of  the  Divine  word  nothing  but  the  truth,  and  that  perpetually. 
Men  are  all  destined  for  one  goal;  the  path  of  salvation  is  the 
same  for  all.  All  men  are  created  equal  —  and  in  this  sense  alone 
is  the  famous  saying  perfectly  true ;  human  nature  is  substan- 
tially the  same  always  and  everywhere.  Men  have  to-day,  as 
they  have  always  had,  the  same  needs ;  they  have  the  same  strug- 
gles for  good,  the  same  difficulties  against  evil,  the  same  moral 
miseries.  Hence  they  require  the  same  guiding  knowledge,  the 
same  spiritual  sustenance,  the  same  helps  and  remedies.  They 
can  no  more  thrive  on  truth  and  error  than  they  can  thrive  on 
meat  and  poison.  And  therefore,  being  all  called  to  a  knowledge 
of  the  same  Divine  truths,  they  are  all  called  to  the  one  fold,  and 
to  them  all  the  one  shepherd  is  sent. 

Whether  or  not  the  words  "there  shall  be  one  fold,"  fallen 
from  the  lips  of  Christ,  contain  a  prediction  or  a  command,  mat- 
ters little.  For  we  know  that  a  prophecy  from  God,  in  so  far  as 


212     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

it  concerns  something  to  be  done  by  His  creatures,  amounts  to  a 
command.  What  God  says  will  be  done,  must  and  shall  be  done ; 
His  words  foretelling  an  effect  to  be  produced  by  human  agency, 
resolve  themselves  into  a  law  whereby  men  are  bound  to  make 
His  words  come  true  and  to  see  to  it  that  His  will  is  done  on 
earth  as  it  is  in  heaven.  Thus  when  Mary  spoke  by  the  Spirit  of 
God  and  announced  that  all  nations  should  arise  and  called  her 
blessed,  men  were  thereby  commanded  to  fulfil  the  prediction  in 
the  designs  of  God.  In  like  manner,  when  Christ  said  "  there 
shall  be  one  fold  and  one  shepherd,"  He  spoke  of  a  reality  to  be 
accomplished,  even  though  many  might  perversely  oppose  it, 
remain  outside  the  fold,  refuse  to  listen  to  His  voice.  One  king- 
dom without  rival  or  division,  to  which  should  be  called  and  into 
which  should  gather  the  multitudes  of  the  nations  —  this  is  what 
Christ  foretold.  A  church  which  should  be  One  and  Catholic  — 
this  is  what  had  to  come  to  pass,  or  Christ  must  be  counted  with 
the  prophets  of  falsehood. 

He  would  also  be  reckoned  with  those  unworthy  suppliants 
whose  prayer  has  no  power  with  the  heavenly  Father,  He  who  as 
God  is  equal  to  the  Father,  and  as  man,  St.  Paul  tells  us,  was 
"heard  for  his  reverence."  How  blasphemous  to  assert  that 
Jesus'  petition  before  the  throne  of  heaven  was  spurned!  Yet 
this  is  the  prayer  the  Divine  Saviour  uttered  to  His  "  Holy 
Father  "  in  favor  of  those  whom  He  was  sent  to  save  —  "  whom 
thou  hast  given  me"  —  that  is,  all  men:  "that  they  all  may  be 
one,  as  thou,  Father,  in  me  and  I  in  thee;  that  they  also  may 
be  one  in  us;  that  the  world  may  believe  that  thou  hast  sent 
me." 

Finally,  this  scheme  of  one  religion  for  all  men  did  not  origi- 
nate in  the  fertile  mind  of  some  idle  dreamer.  Its  source  is  em- 
phatically in  the  Law :  "  go,  teach  all  nations."  Here  is  a  com- 
mission, a  Divine  commission.  It  was  given  to  a  church  which 
Christ  had  founded ;  which,  according  to  the  Apostle,  was  built 
precisely  and  equipped  exactly  for  such  a  task,  framed  together, 
compacted,  and  fitly  joined  together  by  joints  and  bands,  "one 
body  and  one  spirit ;  as  you  are  called  in  one  hope  of  your  call- 
ing. One  Lord,  one  faith,  one  Baptism";  which  was  therefore 
endowed  with  the  energy  and  faculty  to  preserve  its  unity  in  the 


THE   CATHOLICITY   OF   THE   CHURCH        213 

bonds  of  faith,  to  spread  out  to  all  men  and  gather  them  into  the 
fold ;  to  which  if  men  hearken  not,  they  are  to  be  regarded  as 
heathens  and  publicans.  The  commission  reads :  "  teach  .  .  ." 
not  what  she  felt  like  teaching,  what  might  suit  her,  what  might 
suit  the  men  to  whom  she  spoke;  but  "all  things  whatsoever  I 
have  commanded  you."  Here  is  a  commission.  A  church  was 
sent  by  Christ,  who  is  God,  on  such  a  mission ;  this  much  is  clear. 
Where  is  that  church?  Or  rather,  where  is  the  adverse  claimant 
of  such  a  tremendous  mandate?  Who  else  but  the  Church 
known  as  the  One  and  Catholic  has  ever  dared  to  assume  such 
a  colossal  responsibility? 

III.  We  need  not  look  farther  than  our  own  land  to  discover 
the  reality  of  the  Church's  claim  to  be  one  and  Catholic,  that  is,  as 
a  Church  with  one  object  before  her  vision  —  men,  namely  all 
men,  human  beings  with  souls  purchased  by  Christ;  with  one 
message  for  them  all  —  the  truths  of  God  deposited  in  her  bosom; 
and  with  a  voice  of  authority  and  the  knowledge  of  all  men  and 
all  tongues  to  deliver  that  message.  Here  are  all  the  nations  of 
earth  gathered  together.  Here  swarm  representatives  of  every 
race  under  the  sun.  In  this  modern  Babel  of  mankind  we  behold 
men  from  the  remote  corners  of  the  habitable  globe  standing 
shoulder  to  shoulder,  kneeling  side  by  side,  in  one  faith  and  re- 
ligious obedience.  They  differ  seemingly  in  all  things  save  hu- 
manity and  religion.  And  while  they  await  the  process  of 
amalgamation  at  work  about  them,  they  stand  forth  in  their  vari- 
ous nationalities  and  tongues  as  members  of  the  Fold  that  is  One 
and  Catholic.  What  was  the  pentecostal  gathering  —  Parthians, 
and  Medes,  and  Elamites,  and  inhabitants  of  Mesopotamia, 
Judea,  and  Cappadocia,  etc., —  compared  with  the  myriad-tongued 
immigrants  landing  on  our  shores  ?  Truly  the  world  is  hers.  . 

Here  she  meets  her  children  and  gathers  them  into  her  ample 
fold,  into  her  motherly  and  all-embracing  arms.  The  worldling 
has  seen  her  at  work  in  our  midst  and  has  noted  how  she  knows 
no  difference  of  race,  color,  or  language,  of  time,  place,  or  social 
condition ;  how,  she  ignores  all  distinctions  and  how  to  all  these 
children  of  men  she  speaks  alike  with  the  voice  of  God's  repre- 
sentative of  the  things  that  pertain  to  God.  They  all  have  a  call- 
ing to  and  a  place  at  her  table  where  she  breaks  bread  to  the  soul 


214     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

hungry  for  God ;  and  every  one  is  sure  to  receive  from  her  hands 
the  same  spiritual  food  and  to  hear  from  her  lips  the  same  spir- 
itual truths,  whether  his  abode  had  been  among  the  snows  and 
ice  of  the  north  or  he  dwelt  on  the  luxuriant  plains  of  the  tropics 
or  amid  the  gaiety  of  the  capitals  of  the  world.  He  is  the  same 
to  her,  no  more,  no  less,  whether  he  be  prince  or  pauper,  black, 
white,  or  yellow,  refined  or  uncouth  in  the  degree  of  his  civiliza- 
tion, whatever  the  mellifluous  sweetness  or  the  broken  jargon  of 
ihis  native  speech.  Language  may  divide  nation,  but  it  makes  no 
difference  to  her.  Diversity  of  tongue  is  an  accident.  It  bars 
none,  estranges  none;  it  is  no  title  to  preferment,  no  badge  of 
dishonor  or  disgrace.  Neither  is  it  an  obstacle  to  her  activity  and 
success.  When  she  speaks,  it  is  Peter's  voice  that  is  heard  from 
Maine  to  Texas,  asf  it  was  heard  when  it  rang  out  so  fearlessly 
in  Jerusalem  on  the  memorable  Pentecost  morning  when,  in  com- 
pany with  the  other  disciples,  with  one  accord,  delivering  the 
same  message  but  with  divers  tongues  according  as  the  Holy 
Ghost  gave  them  to  speak,  he  astonished  the  various  tribes  that 
heard  him,  every  man  in  his  own  tongue  wherein  he  was  born, 
announcing  the  wonderful  works  of  God. 

And  so  here,  as  everywhere  in  the  world,  the  familiar  sounds 
of  many  tongues  are  music  to  her  well-trained  ear.  Strangers 
though  we  may  be  in  a  strange  land,  we  are  no  strangers  to  her. 
For  to  whatever  corner  of  the  earth  we  trace  our  origin,  to  what- 
ever race  we  belong,  she  begat  us  in  the  Christian  faith  and  stood 
sponsor  at  the  baptism  of  our  people.  She  knows  us  and  we 
know  her,  like  the  Good  Shepherd  and  His  flock.  The  problem 
of  races  is  no  problem  to  her,  for  she  was  formed  from  the  be- 
ginning to  the  task  of  catechising  the  universal  race  of  men. 
In  an  atmosphere  like  ours  politically,  with  our  habits  <and  insti- 
tutions, this  heterogeneous  mass  will  one  day  be  welded  together 
and  moulded  into  a  type  of  mankind  unknown  before  in  the 
world,  which  we  fondly  believe  will  exhibit  itself  as  the  best 
product  of  the  human  race.  It  will  take  years,  it  may  take  cen- 
turies, to  effect  the  transformation.  But  even  if  it  should  never 
come  to  pass,  the  spiritual  and  religious  homogeneity  of  the  bulk 
of  our  foreign  population  is  an  accomplished  fact.  The  Church 
would  not  be  One,  if  her  many-tongued  children  proved  here 


THE   CATHOLICITY   OF   THE   CHURCH        215 

capable,  as  they  have  never  elsewhere  been  capable,  of  disinte- 
grating the  inviolable  body  of  her  doctrines.  She  would  not  be 
Catholic  if  she  could  not  assimilate  them  all. 

IV.  When  the  mission  of  the  Church  to  teach  all  truth  to  all 
men,  in  all  times  and  in  all  climes,  shall  have  been  fulfilled,  she 
will  pass  away.  When  will  that  be  ?  Twenty  centuries  that  have 
leveled  every  human  institution  to  the  dust  and  buried  the  very 
ruins  from  the  sight  of  men,  have  left  her  younger  and  more 
vigorous  than  ever.  Will  twenty  centuries  more  succeed  better 
in  the  work  of  destruction  ?  Let  prophets  forecast  as  they  must. 
This  much  is  true:  the  mission  of  the  Church  will  certainly  one 
day  be  accomplished  and  she  will  pass  away.  But  when  she  does, 
it  will  be  in  the  fulness  of  time  proposed  to  her  work.  It  will 
be  when  men,  for  whose  needs  she  was  established,  shall  them- 
selves have  passed  away  and  have  no  further  need  of  her.  She 
will  cease  to  exist,  but  that  will  be  when  the  great  heart  of  nature 
ceases  to  throb  in  the  heaving  bosom  of  the  ocean,  for  Christ's 
word  is  truth :  "  Behold  I  am  with  you  all  days,  even  to  the  con- 
summation of  the  world."  "  And  the  gates  of  hell  shall  not  pre- 
vail against  it." 

References 

Corsi,  in  Little  Sermons  on  the  Catechism;  Hehel,  in  Sermons  on  Chris- 
tian Doctrine;  Monsabre,  in  Lenten  Conferences  of  1881. 

Catholic  Encyclopedia,  Vol.  Ill,  pp.  450,  457;  De  Groot,  Summa  Apol. 
de  Eccl.  Cath.,  q.  5,  a.  4;  q.  7,  a.  I,  2,  4;  Tanquerey,  De  Eccl.  Christi,  P.  I, 
Cap.  Ill ;  Hurter,  Theol.  Dog.,  Vol.  I,  Nos.  416  ff. ;  Vaughan,  The  Divine 
Armory,  etc.,  pp.  569  ff. ;  Callan,  Illustrations  for  Sermons,  etc.,  p.  128; 
Berington  and  Kirk,  The  Faith  of  Catholics,  Vol.  I,  p.  282 ;  Benson,  Christ 
in  the  Church;  Fonck,  The  Parables  of  the  Gospels;  Maturin,  Practical 
Studies  on  the  Parables,  etc. ;  Gibbons,  The  Faith  of  Our  Fathers,  ch.  IV. 


216     PAROCHIAL   COURSE   OF   INSTRUCTIONS 


SEPTUAGESIMA  SUNDAY 

SUBJECT 
BAPTISM,   ITS   NATURE   AND   INSTITUTION 

TEXT 

And  all  in  Moses  were  baptized,  in  the  cloud,  and  in  the  sea.  —  I  COR.  x.  2. 
Go  you  also  into  my  vineyard,  and  I  will  give  you  what  shall  be  just.  — 
MATT.  xx.  4. 

Analysis 

INTRODUCTION.  The  passing  of  the  Jews  through  the  Red  Sea 
was  a  type  of  Christian  Baptism,  as  St.  Paul  tells  us  in  to-day's 
Epistle.  As  the  Israelites  by  the  waters  of  the  sea  escaped  from 
the  tyranny  of  Pharaoh,  so  the  Christian  by  the  waters  of  Bap- 
tism is  freed  from  the  bondage  of  Satan.  But  the  reception  of 
this  Sacrament  is  not  only  a  liberation  from  sin,  it  is  also  an  ad- 
mission into  the  vineyard  of  the  Lord,  and  imposes  upon  us  the 
obligation  of  faithfully  serving  the  Master  and  of  living  our 
lives  for  God. 

I.  The  meaning  of  Baptism,      i.  Names  of  this  Sacrament: 
(a)  Baptism  signifies  washing;  (b)  it  is  called  the  Sacrament 
of  faith,  because  by  it  we  profess  our  faith  in  the  doctrines  of 
Christianity;  (c)  it  is  called  Christening,  because  it  makes  one 
a  Christian;  (d)  it  is  called  purgation,  burial,  etc.,  by  St.  Paul, 
because  by  it  we  die  and  are  buried  to  sin ;  (e)  finally,  it  is  called 
the  beginning  of  the  most  holy  commandments,  because  it  is 
the  beginning  of  the  Christian  life.    2.  Baptism  is  defined:  the 
Sacrament  of  regeneration  by  water  in  the  words  of  Christ. 

II.  The  constituent  elements  of  Baptism,     i.  The  matter  of 
Baptism  is  natural  water  of  any  kind,  as  is  evident  from  Scrip- 
ture (John  iii.  5;  Eph.  v.  26;  I  John  v.  8,  etc.).     That  water 
should  be  the  matter  of  this  Sacrament  was  previously  signified : 
(a)  by  many  figures,  such  as  the  Deluge  (i  Peter  iii.  20,  21),  the 


BAPTISM,   ITS   NATURE  AND   INSTITUTION     217 

cleansing-  of  Naaman  the  Syrian  (4  Kings  v.  14),  the  virtue  of 
the  Pool  of  Bethsaida  (John  v.  2),  the  passage  of  the  Red  Sea 
(to-day's  Epistle)  ;  (b)  by  prophecies,  such  as  the  invitation  of 
Isaias  to  all  that  thirst  (Isa.  Iv.  i),  the  waters  issuing  from  the 
Temple  seen  by  Ezechiel  (Ezech.  xlvii.  i)  ;  etc.  Water  is  an  ap- 
propriate element  of  this  Sacrament;  it  is  easy  to  find,  and  its 
properties  of  washing  and  cooling  signify  the  effects  of  the  Sac- 
rament. According  to  the  law  of  the  Church,  chrism  is  mingled 
with  the  baptismal  water.  2.  Baptism  may  be  administered  by 
immersion,  sprinkling,  or  pouring,  since  in  any  one  of  these 
ways  the  effect  of  the  Sacrament  is  signified.  That  the  last  two 
ways  are  valid  methods  of  administering  the  Sacrament  is  proved 
by  Scripture  (Acts  ii.  41 ;  xvi.  33)  and  ecclesiastical  tradition. 
Not  infrequently  in  the  early  Church,  Baptism  was  administered 
to  prisoners,  the  sick,  and  those  on  shipboard,  who  could  not  have 
been  baptized  by  immersion.  The  baptismal  water  should  be 
poured  on  the  head  when  possible.  3.  The  form  of  Baptism  uses 
the  words  appointed  by  Christ :  "  I  baptize  thee  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost,"  which  must  be 
pronounced  simultaneously  with  the  pouring  of  the  water. 

III.  The  institution  of  Baptism,  i.  Baptism  was  foretold 
by  our  Lord  to  Nicodemus  (John  iii).  2.  It  was  instituted  most 
probably  when  our  Lord  Himself  was  baptized  in  the  Jordan. 
3.  Its  use  began  when  Christ  and  His  disciples  were  baptizing 
(John  iii.  iv).  4.  The  Sacrament  became  of  precept  when  our 
Lord  expired  on  the  cross.  5.  The  necessity  of  Baptism  was  pro- 
claimed by  the  Saviour  after  the  Resurrection  (Matt,  xxviii.  19; 
Mark  xvi.  15),  and  its  solemn  promulgation  took  place  on  the 
day  of  Pentecost  (Acts  ii.  38,  39). 

CONCLUSION,  i.  Gratitude  to  God  for  the  inestimable  bless- 
ings of  Baptism.  2.  The  faithful  should  realize  the  obligation 
of  the  vows  made  in  Baptism  to  renounce  Satan  and  all  his  works 
and  pomps,  and  to  be  ever  devoted  laborers  in  the  vineyard  of 
Christ. 


218     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

Catechism  of  the  Council  of  Trent,  Part  II 

THE  SACRAMENT  OF  BAPTISM 
IMPORTANCE  OF  A  KNOWLEDGE  OF  THE  SACRAMENT  OF  BAPTISM 

From  what  has  been  hitherto  said  on  the  Sacraments  in  gen- 
eral, we  may  judge  how  necessary  it  is,  to  a  proper  understand- 
ing of  the  doctrines  of  the  Christian  faith,  and  to  the  practice 
of  Christian  piety,  to  know  what  the  Catholic  Church  proposes 
for  our  belief  on  the  Sacraments  in  particular.  That  a  perfect 
knowledge  of  baptism  is  particularly  necessary  to  the  faithful,  an 
attentive  perusal  of  the  epistles  of  St.  Paul  will  force  upon  the 
mind.  The  Apostle,  not  only  frequently,  but  also  in  language 
the  most  energetic,  in  language  full  of  the  Spirit  of  God,  renews 
the  recollection  of  this  mystery,  exalts  its  transcendent  dignity, 
and  in  it  places  before  us  the  death,  burial,  and  resurrection  of 
our  Lord  as  objects  of  our  contemplation  and  imitation.1  The 
pastor,  therefore,  can  never  think  that  he  has  bestowed  sufficient 
labor  and  attention  on  the  exposition  of  this  Sacrament. 

WHEN    MOST   CONVENIENTLY  EXPLAINED 

Besides  the  Vigils  of  Easter  and  Pentecost,  days  on  which  the 
Church  used  to  celebrate  this  Sacrament  with  the  greatest  solem- 
nity and  devotion,  and  on  which  particularly,  according  to  ancient 
practice,  its  divine  mysteries  are  to  be  explained,  the  pastor 
should  also  take  occasion  at  other  times  to  make  it  the  subject  of 
his  instructions.2  For  this  purpose  a  most  convenient  oppor- 
tunity would  seem  to  present  itself  whenever  the  pastor,  being 
about  to  administer  this  Sacrament,  finds  himself  surrounded  by 
a  considerable  number  of  the  faithful.  On  such  occasions,  it  is 
true,  his  exposition  cannot  embrace  everything  that  regards  bap- 
tism ;  but  he  can  develop  one  or  two  points  with  greater  facility, 
while  the  faithful  see  them  expressed  and  contemplate  them  with 
devout  attention,  in  the  sacred  ceremonies  which  he  is  perform- 
ing. Thus  each  person,  reading  a  lesson  of  admonition  in  the 
person  of  him  who  is  receiving  baptism,  calls  to  mind  the  prom- 

1  Rom.  vi.  3;  Col.  ii.  12,  13. 

*  On  this  ancient  practice  see  Tertul.  lib.  de  Baptis.  c.  19;  Basil,  in 
exhort,  ad  bapt. ;  Amb.  lib.  de  myst.  Paschac. 


BAPTISM,  ITS   NATURE  AND   INSTITUTION     219 

ises  by  which  he  has  bound  himself  to  the  service  of  God  when 
initiated  by  baptism,  and  reflects  whether  his  life  and  morals 
show  that  fidelity  to  which  every  one  pledges  himself  by  profess- 
ing the  name  of  Christian. 

MEANING  OF  THE  WORD  "  BAPTISM  " 

To  render  what  we  have  to  say  on  this  subject  perspicuous,  we 
shall  explain  the  nature  and  substance  of  the  Sacrament,  premis- 
ing, however,  an  explanation  of  the  word  "  baptism."  The  word 
"  baptism,"  as  is  well  known,  is  of  Greek  derivation.  Although 
used  in  Scripture  to  express  not  only  that  ablution  which  forms 
part  of  the  Sacrament,  but  also  every  species  of  ablution,1  and 
sometimes,  figuratively,  to  express  sufferings,  yet  it  is  employed 
by  ecclesiastical  writers  to  designate  not  every  sort  of  ablution, 
but  that  which  forms  part  of  the  Sacrament  and  is  administered 
with  the  prescribed  sacramental  form.  In  this  sense  the  Apostles 
very  frequently  make  use  of  the  word  in  accordance  with  the  in- 
stitution of  Christ.2 

OTHER  NAMES 

This  Sacrament  the  Holy  Fathers  designate  also  by  other 
names.  St.  Augustine  informs  us  that  it  was  sometimes  called 
the  Sacrament  of  Faith,  because  by  receiving  it  we  profess  our 
faith  in  all  the  doctrines  of  Christianity ; 3  by  others  it  was  de- 
nominated "  Illumination,"  because  by  the  faith  which  we  pro- 
fess in  baptism  the  heart  is  illumined :  "  Call  to  mind,"  says  the 
Apostle,  alluding  to  the  time  of  baptism,  "the  former  days, 
wherein,  being  illumined,  you  endured  a  great  fight  of  afflic- 
tions." *  St.  Chrysostom,  in  his  sermon  to  the  baptized,  calls  it 
a  purgation,  through  which  "  we  purge  away  the  old  leaven,  that 
we  may  become  a  new  paste  " ; 5  he  also  calls  it  a  burial,  a  plant- 
ing, and  the  cross  of  Jesus  Christ.'  The  reasons  for  all  these 
appellations  may  be  gathered  from  the  epistle  of  St.  Paul  to  the 
Romans.7  St.  Denis  calls  it  the  beginning  of  the  most  holy  com- 
mandments, for  this  -obvious  reason,  that  baptism  is,  as  it  were, 

1  Mark  vii.  4. 

1  Rom.  vi.  3 ;  i  Pet.  iii.  21 ;  on  the  eight  kinds  of  baptism,  see  Damasc. 
lib.  4,  de  fide  orthod.  10.         »  Aug.  epist.  25,  in  fin.         4  Heb.  x.  32. 
•  i  Cor.  v.  7.  •  S.  Chrysost  x.  5.  T  Rom.  vi.  3. 


220      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

the  gate  through  which  we  enter  into  the  fellowship  of  the 
Christian  life,  and  begin  thenceforward  to  obey  the  command- 
ments.1 This  exposition  of  the  different  names  of  the  Sacrament 
of  baptism  the  pastor  will  briefly  communicate  to  the  people.2 

DEFINITION    OF   BAPTISM 

With  regard  to  its  definition,  although  sacred  writers  give 
many  to  us,  that  which  may  be  collected  from  the  words  of  our 
Lord,  recorded  in  the  Gospel  of  St.  John,  and  of  the  Apostle  in 
his  epistle  to  the  Ephesians,  appears  the  most  appropriate :  "  Un- 
less," says  our  Lord,  "a  man  be  born  again  of  water  and  the 
Holy  Ghost,  he  cannot  enter  into  the  kingdom  of  God  " ; 3  and, 
speaking  of  the  Church,  the  Apostle  says,  "  cleansing  it  by  the 
laver  of  water  in  the  word  of  life."4  From  these  words,  bap- 
tism may  be  accurately  and  appropriately  defined :  "  The  Sacra- 
ment of  regeneration  by  water  in  the  word."  By  nature  we  are 
born,  from  Adam,  children  of  wrath;  but  by  baptism  we  are 
regenerated  in  Christ,  children  of  mercy ;  for  He  gave  power  to 
men  "to  be  made  the  sons  of  God,  to  them  that  believe  in  his 
name,  who  are  born,  not  of  blood,  nor  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,  but  of  God."  6 

IN  WHAT  THE  SACRAMENT  CONSISTS 

But  define  baptism  as  we  may,  the  faithful  are  to  be  informed 
that  this  Sacrament  consists  of  ablution,  accompanied  neces- 
sarily, according  to  the  institution  of  our  Lord,  by  certain  solemn 
words.8  This  is  the  uniform  doctrine  of  the  holy  Fathers;  a 
doctrine  proved  by  the  authority  of  St.  Augustine.  "  The  word," 
says  he,  "  is  joined  to  the  element,  and  it  becomes  a  Sacrament." 
That  these  are  the  constituents  of  baptism  it  becomes  more  neces- 
sary to  impress  on  the  minds  of  the  faithful,  so  that  they  may 
not  fall  into  the  vulgar  error  of  thinking  that  the  baptismal  water, 
preserved  in  the  sacred  font,  constitutes  the  Sacrament.  Then 
only  is  it  to  be  called  the  Sacrament  of  Baptism  when  it  is  really 

1  De  Ecc.  Hier.  c.  2. 

*  On  the  various  names  of  Baptism,  see  Gregor  Nazianz.  orat.  in  sancta 
lumina ;  Clem.  Alex.  lib.  I,  Poedag.  cap.  6. 

1  John  iii.  5.  4  Eph.  v.  26. 

•  John  i.  12,  13.  •  Matt,  xxviii.  19. 


BAPTISM,  ITS  NATURE  AND  INSTITUTION    221 

used  in  the  way  of  ablution,  accompanied  by  the  words  appointed 
by  our  Lord.1 

ITS  MATTER 

But  as  we  said  above,  when  treating  of  the  Sacraments  in  gen- 
eral, that  every  Sacrament  consists  of  matter  and  form,  it  is 
therefore  necessary  to  point  out  what  constitutes  each  of  these 
in  the  Sacrament  of  Baptism.  The  matter,  then,  or  element  of 
this  Sacrament,  is  any  sort  of  natural  water,  which  is  simply 
and  without  qualification  commonly  called  water,  be  it  sea  water, 
river  water,  water  from  a  pond,  well,  or  fountain.  Our  Lord 
has  declared  that  "unless  a  man  be  born  again  of  water  and  the 
Holy  Ghost,  he  cannot  enter  into  the  kingdom  of  God."2  The 
Apostle  also  says  that  the  Church  was  cleansed  "by  the  laver 
of  water  " ; 3  and  in  the  epistle  of  St.  John  we  read  these  words : 
"  There  are  three  that  give  testimony  on  earth :  the  spirit,  and 
the  water,  and  the  blood."4  Scripture  affords  other  proofs 
which  establish  the  same  truth.  When,  however,  the  Baptist 
says  that  the  Lord  will  come  who  will  baptize  in  the  Holy 
Ghost,  and  in  fire,5  he  is  not  to  be  understood  to  speak  of  the 
matter,  but  of  the  effect  of  baptism,'  produced  in  the  soul  by 
the  interior  operation  of  the  Holy  Ghost ;  or  of  the  miracle  per- 
formed on  the  day  of  Pentecost,  when  the  Holy  Ghost  descended 
on  the  Apostles  in  the  form  of  fire,8  as  was  foretold  by  our  Lord 
in  these  words :  "  John  indeed  baptized  with  water,  but  you  shall 
be  baptized  with  the  Holy  Ghost,  not  many  days  hence."  7 

FIGURE  AND   PROPHECIES  OF  THE   MATTER  OF   BAPTISM 

That  water  is  the  matter  of  baptism,  the  Almighty  signified 
both  by  figures  and  by  prophecies,  as  we  know  from  holy  Scrip- 
ture. According  to  the  prince  of  the  Apostles,  in  his  first  epistle, 
the  deluge  which  swept  the  world  because  "the  wickedness  of 
men  was  great  on  the  earth,"  and  "  all  the  thought  of  their  heart 
was  bent  upon  evil,"8  was  a  figure  of  the  waters  of  baptism.' 

1  See  Chrysost.  horn.  24,  in  Joan.;  Aug.  lib.  6,  contra  Donatist.  c.  25; 
CC.  of  Flor.  and  Trent;  Aug.  tract.  80  in  Joan. 

1  John  iii.  5.  »  Eph.  v.  26.  *  I  John  v.  8. 

1  Matt.  iii.  11.  •  Acts  ii.  3.  7  Acts  i.  5. 

8  Gen.  vi.  5.  •  i  Pet.  iii.  20,  21. 


222     PAROCHIAL   COURSE  OF   INSTRUCTIONS 

To  omit  the  cleansing  of  Naaman  the  Syrian,1  and  the  admirable 
virtue  of  the  pool  of  Bethsaida,2  and  many  similar  types,  mani- 
festly symbolic  of  this  mystery,  the  passage  through  the  Red 
Sea,  according  to  St.  Paul  in  his  epistle  to  the  Corinthians,  was 
typical  of  the  waters  of  baptism.3  With  regard  to  the  oracles 
of  the  prophets,  the  waters  to  which  the  prophet  Isaias  so  freely 
invites  all  that  thirst,4  and  those  which  Ezekiel  saw  in  spirit, 
issue  from  the  temple,5  and  also  the  "  fountain  "  which  Zachary 
foresaw,  "open  to  the  house  of  David,  and  to  the  inhabitants 
of  Jerusalem :  for  the  washing  of  the  sinner,  and  of  the  unclean 
woman,"6  were,  no  doubt,  so  many  types  which  prefigured  the 
salutary  effects  of  the  waters  of  baptism. 

WHY   WATER   IS  THE   MATTER  OF   BAPTISM 

The  propriety  of  constituting  water  the  matter  of  baptism,  of 
the  nature  and  efficacy  of  which  it  is  at  once  expressive,  St. 
Jerome,  in  his  epistle  to  Oceanus,  proves  by  many  arguments.7 
Upon  this  subject,  however,  the  pastor  will  teach  that  water, 
which  is  always  at  hand  and  within  the  reach  of  all,  was  the 
fittest  matter  of  a  Sacrament  which  is  essentially  necessary  to 
all;  and  also,  that  water  is  best  adapted  to  signify  the  effect  of 
baptism.  It  washes  away  uncleanness,  and  is  therefore  strik- 
ingly illustrative  of  the  virtue  and  efficacy  of  baptism,  which 
washes  away  the  stains  of  sin.  We  may  also  add  that,  like 
water  which  cools  the  body,  baptism  in  a  great  measure  extin- 
guishes the  fire  of  concupiscence  in  the  soul.8 

CHRISM,   WHY   USED  IN   BAPTISM 

But  although  in  case  of  necessity  simple  water  unmixed  with 
any  other  ingredient  is  sufficient  for  the  matter  of  baptism,  yet 
when  administered  in  public  with  solemn  ceremonies,  the  Catho- 
lic Church,  guided  by  apostolic  tradition,  the  more  fully  to  ex- 
press its  efficacy,  has  uniformly  observed  the  practice  of  adding 

1  4  Kings  v.  14.  *  John  v.  2.  '   I  Cor.  x.  I,  2. 

4  Isaias  Iv.  I.  •  Ezek.  xlvii.  I.  *  Zach.  xiii.  I, 

1  epist.  85. 

'  On  the  matter  of  Baptism  see  CC.  of  Florence  &  Trent,  sess.  7,  can.  2; 
de  consecrat.  dist.  4 ;  St.  Thorn,  p.  3,  q.  56,  art.  5. 


BAPTISM,  ITS  NATURE  AND  INSTITUTION    223 

holy  chrism.1  And  although  it  may  be  doubted  whether  this  or 
that  water  be  genuine,  such  as  the  Sacrament  requires,  it  can 
never  be  matter  of  doubt  that  the  proper  and  the  only  matter 
of  baptism  is  natural  water. 

FORM   OF  BAPTISM   TO  BE  CAREFULLY   EXPLAINED 

Having  carefully  explained  the  matter,  which  is  one  of  the 
two  parts  of  which  the  Sacrament  consists,  the  pastor  will  show 
equal  diligence  in  explaining  the  second,  that  is  the  form,  which 
is  equally  necessary  with  the  first.  In  the  explanation  of  this 
Sacrament  a  necessity  of  increased  care  and  study  arises,  as  the 
pastor  will  perceive,  from  the  circumstance  that  the  knowledge 
of  so  holy  a  mystery  is  not  only  in  itself  a  source  of  pleasure 
to  the  faithful,  as  is  generally  the  case  with  regard  to  religious 
knowledge,  but  also  very  desirable  for  almost  daily  practical 
use.  This  Sacrament,  as  we  shall  explain  in  its  proper  place,  is 
frequently  administered  by  the  laity,  and  most  frequently  by 
women ;  and  it  therefore  becomes  necessary  to  make  all  the  faith- 
ful, indiscriminately,  well  acquainted  with  whatever  regards  its 
substance. 

IN    WHAT  THE  FORM    CONSISTS,   AND   WHEN    INSTITUTED 

The  pastor,  therefore,  will  teach,  in  clear,  unambiguous  lan- 
guage, intelligible  to  every  capacity,  that  the  true  and  essential 
form  of  baptism  is :  "I  BAPTIZE  THEE  IN  THE  NAME  OF  THE 
FATHER,  AND  OF  THE  SON,  AND  OF  THE  HOLY  GHOST,"  —  a  form 
delivered  by  our  Lord  and  Saviour  when,  as  we  read  in  St. 
Matthew,  he  gave  to  His  Apostles  the  command :  "  Going,  .  .  . 
teach  ye  all  nations:  baptizing  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost." 2  By  the  word  "  baptiz- 
ing," the  Catholic  Church,  instructed  from  above,  most  justly 
understands  that  the  form  of  the  Sacrament  should  express  the 
action  of  the  minister,  and  this  takes  place  when  he  pronounces 
the  words,  "  I  baptize  thee."  Besides  the  minister  of  the  Sacra- 
ment, the  person  to  be  baptized  and  the  principal  efficient  cause 

1  Ambr.  lib.  I,  sacr.  c.  2;  Innoc.  lib.  I,  deer,  tit  I,  c.  3. 

1  Matt,  xxviii.  19.  • 


224      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

of  baptism  should  be  mentioned.  The  pronoun  "  thee,"  and  the 
names  of  the  Divine  Persons  are  therefore  distinctly  added ;  and 
thus  the  absolute  form  of  the  Sacrament  is  expressed  in  the 
words  already  mentioned :  "  I  baptize  thee  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost."  Baptism  is 
the  work  not  of  the  Son  alone,  of  whom  St.  John  says,  "  He  it  is 
that  baptizeth,"  1  but  of  the  three  Persons  of  the  Blessed  Trinity. 
By  saying,  however,  "  in  the  name,"  not  names,  we  distinctly 
declare  that  in  the  Trinity  there  is  but  one  nature  and  Godhead. 
The  word  "  name "  is  here  referred  not  to  the  persons,  but  to 
the  divine  essence,  virtue,  and  power,  which  are  one  and  the 
same  in  three  Persons.2 

WHAT  ESSENTIAL,  WHAT  NOT  ESSENTIAL 

It  is  however  to  be  observed,  that  of  the  words  contained  in 
this  form,  which  we  have  shown  to  be  the  true  and  essential 
one,  some  are  absolutely  necessary  —  the  omission  of  them  ren- 
dering the  valid  administration  of  the  Sacrament  impossible; 
while  others,  on  the  contrary,  are  not  so  essential  as  to  affect 
its  validity.  Of  the  latter  kind  is,  in  the  Latin  form,  the  word 
ego  (I),  the  force  of  which  is  included  in  the  word  baptiso  (I 
baptize).  Nay  more,  the  Greek  Church,  adopting  a  different 
manner  of  expressing  the  form,  and  being  of  opinion  that  it  is 
unnecessary  to  make  mention  of  the  minister,  omits  the  pronoun 
altogether.  The  form  universally  used  in  the  Greek  Church  is: 
"  Let  this  servant  of  Christ  be  baptized  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost."  It  appears,  however, 
from  the  opinion  and  definition  of  the  Council  of  Florence,  that 
the  Greek  form  is  valid,  because  the  words  of  which  it  consists 
sufficiently  express  what  is  essential  to  the  validity  of  baptism, 
that  is,  the  ablution  which  then  takes  place. 

BAPTISM   IN  THE  NAME  OF  CHRIST  ONLY 

If  at  any  time  the  Apostles  baptized  in  the  name  of  the  Lord 
Jesus  Christ  only,8  they  did  so,  no  doubt,  by  the  inspiration  of 

»  John  i.  33. 

»  See  Aug.  contra  Donatist.  lib.  6,  c.  25 ;  St.  Thorn,  p.  3,  q.  66,  art.  5. 

»  Acts  ii.  38;  viii.  16;  x.  48;  xix.  5. 


BAPTISM,  ITS  NATURE  AND  INSTITUTION    225 

the  Holy  Ghost,  in  order,  in  the  infancy  of  the  Church,  to  render 
their  preaching  in  the  name  of  the  Lord  Jesus  Christ  more  illus- 
trious, and  to  proclaim  more  effectually  his  divine  and  infinite 
power.  If,  however,  we  examine  the  matter  more  closely,  we 
shall  find  that  such  a  form  omits  nothing  which  the  Saviour 
himself  commands  to  be  observed ;  for  the  name  of  Jesus  Christ 
implies  the  Person  of  the  Father  by  whom,  and  that  of  the  Holy 
Ghost  in  whom,  he  was  anointed.  However,  the  use  of  this  form 
by  the  Apostles  becomes,  perhaps,  matter  of  doubt,  if  we  yield 
to  the  opinions  of  Ambrose1  and  Basil,2  holy  Fathers  eminent 
for  sanctity  and  of  paramount  authority,  who  interpret  "  baptism 
in  the  name  of  Jesus  Christ "  as  contradistinguished  to  "  baptism 
in  the  name  of  John,"  and  who  say  that  the  Apostles  did  not  de- 
part from  the  ordinary  and  usual  form  which  comprises  the  dis- 
tinct names  of  the  three  Persons.  Paul  also,  in  his  epistle  to  the 
Galatians,  seems  to  have  expressed  himself  in  a  similar  manner. 
"  As  many  of  you,"  says  he,  "  as  have  been  baptized  in  Christ, 
have  put  on  Christ,"  a  meaning  that  they  were  baptized  in  the 
faith  of  Christ,  and  with  no  other  form  than  that  commanded 
by  him  to  be  observed. 

BAPTISM    MAY   BE  ADMINISTERED   BY    IMMERSION,   POURING, 
OR   SPRINKLING 

What  has  been  said  on  the  principal  points  which  regard  the 
matter  and  form  of  the  Sacrament  will  be  found  sufficient  for 
the  instruction  of  the  faithful ;  but  as  in  the  administration  of 
the  Sacrament  the  legitimate  ablution  should  also  be  observed, 
on  this  point  too  the  pastor  will  explain  the  doctrine  of  the 
Church.  He  will  briefly  inform  the  faithful  that,  according  to 
the  common  practice  of  the  Church,  baptism  may  be  administered 
by  immersion,  infusion,  or  aspersion,  and  that  administered  in 
any  of  these  forms  it  is  equally  valid.  In  baptism  water  is 
used  to  signify  the  spiritual  ablution  which  it  accomplishes,  and 
on  this  account  baptism  is  called  by  the  Apostle  a  a  laver."  *  This 
ablution  takes  place  as  effectually  by  immersion,  which  was  for 

1  Ambr.  lib.  r,  de  Spiritu  Sancto,  c.  3. 

1  Basil,  lib.  i,  de  Spiritu  Sancto.  c.  12. 

*  Gal.  iii.  27.  4  Eph.  v.  26. 


226     PAROCHIAL   COURSE  OF  INSTRUCTIONS 

a  considerable  time  the  practice  in  the  early  ages  of  the  Church, 
as  by  infusion,  which  is  now  the  general  practice,  or  by  asper- 
sion, which  was  the  manner  in  which  Peter  baptized,  when  he 
converted  and  gave  baptism  to  about  three  thousand  souls.1 
It  is  also  a  matter  of  indifference  to  the  validity  of  the  Sacra- 
ment whether  the  ablution  is  performed  once  or  thrice.  We  learn 
from  the  epistle  of  St.  Gregory  the  Great  to  Leander,  that  bap- 
tism was  formerly  and  may  still  be  validly  administered  in  the 
Church  in  either  way.2  The  faithful,  however,  will  follow  the 
practice  of  the  particular  Church  to  which  they  belong. 

TWO   IMPORTANT   MATTERS   TO   BE   OBSERVED   IN   THE 
ADMINISTRATION   OF   BAPTISM 

The  pastor  will  be  particularly  careful  to  observe  that  the 
baptismal  ablution  is  not  to  be  applied  indifferently  to  any  part 
of  the  body,  but  principally  to  the  head,  which  is  pre-eminently 
the  seat  of  all  the  internal  and  external  senses ;  and  also  that  he 
who  baptizes  is  to  pronounce  the  words  which  constitute  the 
form  of  baptism,  not  before  or  after,  but  when  performing  the 
ablution. 

BAPTISM    WHEN    INSTITUTED 

When  these  things  have  been  explained,  it  will  also  be  ex- 
pedient to  remind  the  faithful  that,  in  common  with  the  other 
Sacraments,  baptism  was  instituted  by  Christ.  On  this  sub- 
ject the  pastor  will  frequently  point  out  two  different  periods  of 
time  which  relate  to  baptism,  —  one  the  period  of  its  institu- 
tion by  the  Redeemer,  the  other,  the  establishment  of  the  law 
which  renders  it  obligatory.  With  regard  to  the  former,  it  is 
clear  that  this  Sacrament  was  instituted  by  our  Lord  when, 
being  baptized  by  John,  he  gave  to  the  water  the  power  of  sanc- 
tifying. St.  Gregory  Nazianzen 8  and  St.  Augustine  testify  that 
to  the  water  was  then  imparted  the  power  of  regenerating  to 
spiritual  life.  In  another  place  St.  Augustine  says :  "  From  the 
moment  that  Christ  is  immersed  in  water,  water  washes  away  all 
sins." 4  And  again :  "  The  Lord  is  baptized,  not  because  he  had 

1  Acts  ii.  41.  *  Greg.  lib.  i.  regist.  cpist.  41. 

»  Greg.  orat.  in  nat.  Salvat.  circa  finem. 
«  Aag.  serm.  29,  36,  37,  de  temp. 


BAPTISM,  ITS  NATURE  AND  INSTITUTION    227 

occasion  to  be  cleansed,  but  in  order  that,  by  the  contact  of  his 
pure  flesh,  He  might  purify  the  waters  and  impart  to  them  the 
power  of  cleansing."  The  circumstances  which  attended  the 
event  afford  a  very  strong  argument  to  prove  that  baptism  was 
then  instituted  by  our  Lord.  The  three  persons  of  the  most 
Holy  Trinity,  in  whose  name  baptism  is  conferred,  manifested 
their  august  presence;  the  voice  of  the  Father  was  heard,  the 
Person  of  the  Son  was  present,  the  Holy  Ghost  descended  in  the 
form  of  a  dove,  and  the  heavens,  into  which  we  are  enabled  to 
enter  by  baptism,  were  thrown  open.1 

WATER    CONSECRATED   TO   THE  USE   OF   BAPTISM    WHEN    CHRIST 
WAS  BAPTIZED 

Should  we  ask  how  our  Lord  has  endowed  water  with  a  virtue 
so  great,  so  divine,  this  indeed  is  an  inquiry  which  transcends 
the  power  of  the  human  understanding.  Yet  this  we  do  know, 
that  when  our  Lord  was  baptized  water  was  consecrated  to  the 
salutary  use  of  baptism,  and  that,  although  instituted  before  the 
passion,  it  derived  all  its  virtue  and  efficacy  from  the  passion,  which 
is  the  consummation,  as  it  were,  of  all  the  actions  of  Christ.2 

THE  LAW  OF  BAPTISM,   WHEN   PROMULGATED 

The  second  period  to  be  distinguished,  that  is,  when  the  law 
of  baptism  was  promulgated,  also  admits  of  no  doubt.  The 
holy  Fathers  are  unanimous  in  saying,  that  after  the  resurrec- 
tion of  our  Lord,  when  he  gave  to  his  Apostles  the  command 
to  go,  and  "  teach  all  nations :  baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost,"3  the  law  of 
baptism  became  obligatory  on  all  who  were  to  be  saved.  This 
is  to  be  inferred  from  the  words  of  St.  Peter,  that  God  "  hath 
regenerated  us  unto  a  lively  hope,  by  the  resurrection  of  Jesus 
Christ  from  the  dead";4  and  also  from  the  words  of  St.  Paul 
that  Christ  "  delivered  himself  up  for  it :  [he  speaks  of  the 
Church]  that  he  might  sanctify  it,  cleansing  it  by  the  laver  of 
water  in  the  word  of  life." 5  In  both  passages  the  obligation  of 

1  Matt.  iii.  16,  17;  Mark  i.  10,  n;  Luke  ii.  21,  22. 

1  See  St.  Jerome  in  com.  in.  3  cap.  Matt. ;  Aug.  serm.  36  de  temp. 

1  Mark  xvi.  15;  Matt,  xxviii.  19. 

4  i  Pet.  i.  3.  *  Eph.  v.  25,  26. 


228      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

baptism  is  referred  to  the  time  which  followed  the  death  of  our 
Lord.  These  words  of  our  Lord :  "  Unless  a  man  be  born  again 
of  water  and  the  Holy  Ghost,  he  cannot  enter  into  the  kingdom 
of  God," 1  refer  also,  no  doubt,  to  the  time  subsequent  to  his 
passion.  If  then  the  pastor  use  all  diligence  in  explaining  these 
truths  accurately  to  the  faithful,  it  is  impossible  that  they  should 
not  fully  appreciate  the  high  dignity  of  this  Sacrament,  and 
entertain  towards  it  the  most  profound  veneration,  —  a  venera- 
tion which  will  be  heightened  by  the  reflection  that  the  Holy 
Ghost,  by  his  invisible  agency,  still  infuses  into  the  heart  at  the 
moment  of  baptism  those  blessings  of  incomparable  excellence 
and  of  inestimable  value  which  were  so  strikingly  manifested  by 
miracles  at  the  baptism  of  Christ  our  Lord.  Were  our  eyes,  like 
those  of  the  servant  of  Eliseus,2  opened  to  see  these  heavenly 
things,  who  so  insensible  as  not  to  be  lost  in  rapturous  admira- 
tion of  the  divine  mysteries  which  baptism  would  then  present  to 
the  astonished  view !  When,  therefore,  the  riches  of  this  Sacra- 
ment are  unfolded  to  the  faithful  by  the  pastor,  so  as  to  enable 
them  to  behold  them,  if  not  with  the  eyes  of  the  body,  with  those 
of  the  soul  illumined  by  the  light  of  faith,  is  it  not  reasonable 
to  anticipate  similar  results? 

Sermons 

BAPTISM 
BY  THE  RT.  REV.  ALEXANDER  MACDONALD,  D.D. 

Baptism  is  the  first  of  the  Sacraments,  the  gate,  as  it  were,  by 
which  we  gain  entrance  into  the  kingdom  of  God.  The  Cate- 
chism of  the  Council  of  Trent  briefly  defines  it  as  the  Sacrament 
of  rebirth  by  water  in  the  word,  and  the  definition  is  plainly 
founded  on  the  words  of  Our  Lord  that  are  cited  above.  The 
Sacrament  of  Baptism  cleanses  us  from  original  sin,  and  from 
actual  sin,  if  such  there  be,  makes  us  Christians,  members  of 
God's  visible  Church  on  earth,  children  of  God  and  heirs  of 
heaven.  We  are  to  consider  the  institution  of  baptism,  the  matter 
and  the  form,  the  effect,  the  minister,  the  subject  and  the  cere- 
monies that  hedge  it  round. 

1  John  iii.  5.  *  4  Kings  vi.  17. 


BAPTISM,  ITS   NATURE  AND  INSTITUTION    229 

Our  blessed  Lord  is  of  baptism,  as  of  each  of  the  other  Sacra- 
ments, alone  the  author.  Sacraments  convey  grace,  and  Our 
Lord  as  God,  is  the  fountain  source  of  all  grace,  and  as  man 
alone  bought  with  His  blood  a  title  to  saving  grace.  Therefore 
none  but  He  can,  in  his  own  right,  confer  grace,  whether  with 
or  without  the  sensible  signs  which  we  call  Sacraments.  He  in- 
stituted baptism,  so  the  Fathers  tell  us,  on  the  day  that  He  was 
Himself  baptized  by  John  in  the  Jordan.  He  then  bestowed  upon 
water  a  Sacramental  efficacy:  the  cleansing  from  sin.  But  it  was 
not  till  He  had  risen  from  the  dead,  when  He  charged  His 
apostles  to  teach  all  nations,  that  He  laid  upon  all  the  obligation 
of  being  baptized. 

The  matter  of  baptism  is  water,  whether  it  be  fresh  or  salt, 
from  river  or  lake,  from  a  well  or  from  the  clouds.  Our  Lord 
says  "  water  "  simply,  and  baptism  in  any  water  is  therefore  valid, 
but  the  Church  requires  that  baptismal  water  should  be  blessed. 
There  is  a  fitness  in  the  choice  of  this  element  as  the  matter  of 
baptism,  for  this  Sacrament  is  necessary  to  salvation,  and  the 
matter  used  in  conferring  it  should  therefore  be  easily  procurable 
in  every  quarter  of  the  globe.  Again,  as  the  sacraments  signify 
the  grace  which  they  confer,  water  most  aptly  signifies  the  effects 
of  baptism.  It  has  the  property  of  cleansing,  the  property  of 
cooling,  and  the  property  of  clearness  or  transparency.  Even  so 
baptism  cleanses  the  soul  from  sin,  cools  the  ardor  of  concu- 
piscence, and  lets  the  clear  light  of  faith  into  the  soul. 

The  form  of  a  Sacrament  is  that  part  of  the  sensible  sign  which 
signifies  the  effect  of  the  Sacrament  distinctly.  It  always  con- 
sists of  words,  for  words  surpass  every  other  sign  or  symbol  in 
the  clearness  and  distinctness  with  which  they  signify.  The  form 
of  baptism,  adapted  from  the  words  of  Our  Lord  in  the  last 
chapter  of  St.  Matthew  is,  "  I  baptize  thee  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost."  The  form  is, 
as  it  were,  the  soul  of  the  Sacrament.  And  just  as  man  is  not 
soul  alone,  or  body  alone,  but  soul  and  body  united  in  one,  so 
the  matter  alone  is  not  the  Sacrament,  nor  the  form  alone,  but 
matter  and  form  united.  Hence  it  is  not  enough  to  pour  the 
water  on  without  saying  the  words,  or  to  say  the  words  without 
pouring  on  the  water;  both  must  be  done,  as  far  as  may  be,  at 


230      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

the  same  time.  It  is  important  to  note  this,  as  any  one  may  be 
called  upon  to  christen  a  child  in  case  of  necessity.  It  would  not 
do,  in  such  a  case,  first  to  say  the  words  and  then  pour  on  the 
water,  or  conversely.  Still  less  would  it  do,  as  persons  have 
been  known  to  do  through  ignorance  or  under  excitement,  to 
pour  on  the  water,  saying,  "  In  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost,"  for  the  simple  reason  that  this 
is  not  the  form  of  baptism  but  the  form  of  words  used  in  making 
the  sign  of  the  cross.  But  suppose  one  were  to  omit  a  single 
word  of  the  baptismal  form,  would  the  baptism  be  valid?  That 
would  depend  altogether  on  the  word  omitted.  If  one  should 
omit  the  article  "  the,"  for  instance,  the  form  would  still  be  valid. 
But  if  one  were  to  omit  "  I,"  or  "  thee,"  or  "  baptize,"  or  "  Son," 
it  would  not.  Any  omission  which  substantially  changes  the 
meaning  of  the  form  renders  the  Sacrament  null.  Or,  to  put  it  in 
another  way,  no  word  may  be  omitted  which  is  needed  to  express 
the  essential  meaning  of  the  form. 

Baptism  is  necessary  to  salvation.  The  words  of  Our  Lord  are 
plain :  "  Unless  a  man  be  born  again  of  water  and  the  Holy  Ghost 
he  cannot  enter  into  the  kingdom  of  God."  These  words,  on  the 
face  of  them,  would  seem  to  mean  that  heaven  is  forever  closed 
to  every  one  who  has  not  received  the  baptism  of  water.  Yet  the 
Church  has  always  taught  that  martyrdom  supplies  the  place  of 
baptism  by  water,  and  not  only  martrydom  but  also  an  act  of 
perfect  contrition,  with  at  least  an  implicit  desire  of  baptism. 
But  how  is  this  to  be  reconciled  with  the  plain  words  of  Our 
•Lord?  In  the  first  place,  the  meaning  of  these  words  has  to  be 
gathered  not  merely  from  the  text  itself  and  context,  but  from 
other  passages  of  Scripture  as  well.  Scripture  cannot  contradict 
Scripture,  else  would  God  contradict  Himself.  Now,  in  another 
passage  of  Scripture,  Our  Lord  declares  that  every  one  who  loses 
his  life  for  His  sake  shall  find  it;  and  in  yet  another  passage, 
when  asked  by  the  young  man  what  he  must  do  to  obtain  eternal 
life,  replies :  "  Thou  shalt  love  the  Lord  thy  God  with  thy  whole 
heart;  .  .  .  this  do  and  thou  shalt  live."  Suppose,  then,  a  per- 
son believes  in  Jesus  Christ,  and  is  put  to  death  for  confessing 
this  faith  before  he  can  be  baptized,  those  words  of  Our  Lord 
ensure  him  salvation :  "  He  who  loses  his  life  for  my  sake  shall 


BAPTISM,  ITS  NATURE  AND  INSTITUTION     231 

find  it."  Suppose,  again,  that  one  who  has  been  instructed  in  the 
faith,  and  is  sorry  from  his  heart  for  his  sins  because  they  are 
displeasing  to  God,  who  is  so  good  in  Himself,  dies  suddenly 
before  he  can  receive  the  Sacrament,  the  Church  teaches  that  he 
is  saved  because  he  has  fulfilled  to  the  letter  the  conditions  laid 
down  by  Our  Lord  Himself :  "  Thou  shalt  love  the  Lord  thy  God 
with  thy  whole  heart." 

There  does  not  appear  to  be  any  good  reason  why  we  should 
not  take  "  the  kingdom  of  God,"  in  the  third  chapter  of  St.  John, 
to  mean  the  visible  society  founded  by  Jesus  Christ  on  earth,  for 
this  is  the  meaning  the  words  bear  in  many  passages  of  the  Gos- 
pel. So  understood,  the  words  of  Our  Lord  may  be  taken  in 
their  strict  and  literal  sense,  without  limitation  or  exception,  for 
no  one  can  enter  the  Catholic  Church  except  by  baptism.  He 
may  have  faith  so  as  to  move  mountains,  and  an  ardent  love  of 
God  and  his  neighbors,  but  until  the  water  of  baptism  has  been 
poured  on  him  he  remains  without  the  Church,  in  token  of  which 
the  catechumens  of  old  were  kept  without  the  churches  during 
the  solemn  part  of  the  Mass. 

The  baptism  of  water  alone  is  a  sacrament,  and  imprints  a 
character.  The  baptism  of  blood  has  all  the  effects  of  the  Sacra- 
ment, except  the  imprinting  of  the  character.  It  cleanses  from 
all  sin,  and  frees  from  all  the  consequences  of  sin.  Hence  the 
Church  has  never  prayed  for  martyrs,  but  always  invoked  their 
prayers. 

On  the  day  of  our  baptism  we  were  born  to  a  new  life.  We 
took  vows  to  serve  God  as  our  only  Lord  and  love  Him  as  our 
Father.  But  these  vows,  alas!  we  have  broken  time  and  time 
again.  We  have  left  God  the  fountain  of  living  water,  and  have 
hewed  out  unto  ourselves  cisterns,  broken  cisterns  that  can  hold 
no  water.  We  have  turned  to  false  gods,  have  set  up  in  our 
hearts  the  idol  of  self-love,  of  pride,  or  lust,  or  worldliness,  as 
did  the  Israelites  of  old  their  golden  calf,  and  have  fallen  down 
and  worshipped  it.  B-ut  the  Lord  our  God,  whom  we  have  vowed 
in  baptism  to  serve,  is  charity  itself,  and  charity,  St.  Paul  tells 
us,  is  kind,  is  patient,  is  long-suffering.  God  is  ever  calling  to  us 
with  a  father's  voice,  if  haply  we  shall  hear  Him,  and  turn  from 
our  sins,  and  prove  ourselves  faithful  to  our  baptismal  vows  while 


232      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

yet  it  is  day;  for  the  night  cometh  when  no  man  can  labor. 
"  Now  is  the  acceptable  time ;  now  are  the  days  of  salvation." 
Let  us  heed  the  call  of  God  our  Father  in  this  holy  season.  Let 
us  forsake  the  service  of  Satan,  put  on  the  livery  of  Christ,  and, 
with  the  great  apostle,  fight  the  good  fight,  that,  like  him,  we  too 
may  win  a  crown  of  glory. 

References 

Raineri-Hagan,  Catechetical  Instructions  on  the  Sacraments,  Vol.  II, 
PP-  35  ff-  5  Richter,  Sunday  School  Sermonettes,  p.  306 ;  Urban,  Teachers' 
Handbook  to  the  Catechism,  Vol.  II,  p.  27;  Monsabre,  in  Lenten  Conf.  of 
1883. 

Catholic  Encyc.,  Vol.  II,  pp.  528  ff. ;  Vol.  XIII,  pp.  721  ff. ;  Summa  Theol, 
III,  qq.  66-71 ;  Tanquerey,  Theol.  Dog.,  De  Baptismo,  cap.  I ;  Hurter, 
Theol.  Dog.,  Vol.  Ill,  Nos.  349  ff. ;  Pohle-Preuss,  The  Sacraments,  Vol.  I, 
pp.  240  ff. ;  Vaughan,  The  Divine  Armory,  etc.,  pp.  658  ff. ;  Callan,  Illustra- 
tions for  Sermons,  etc.,  pp.  188  ff. ;  Berington  and  Kirk,  The  Faith  of 
Catholics,  Vol.  II,  p.  108;  Bellord,  Meditations,  etc.,  Vol.  II,  p.  270. 


SEXAGESIMA  SUNDAY 

SUBJECT 
ANGELS   AND    DEMONS 

TEXT 

There  was  given  me  a  sting  of  my  flesh,  an  angel  of  Satan  to  buffet  me. 
—  2  COR.  xii.  7. 

The  devil  cometh,  and  taketh  the  ward  out  of  their  heart,  lest  believing 
they  should  be  saved.  —  LUKE  viii.  12. 

Analysis 

INTRODUCTION.  There  are  three  reasons  assigned  in  to-day's 
Gospel  why  the  word  of  God,  or  the  teachings  of  Christ,  do  not 
bear  fruit  in  the  hearts  of  men,  namely,  the  devil,  the  flesh,  and 
the  world.  That  we  are  beset  with  temptations  of  the  flesh  from 
within,  and  the  allurements  of  riches  and  pleasures  in  the  world 
from  without,  no  one  will  easily  deny.  But  it  is  frequent  in  the 
present  age  to  question  the  very  existence,  let  alone  the  inter- 
vention in  human  affairs,  of  angels  and  demons.  And  yet  an 


ANGELS   AND   DEMONS  233 

invisible  world  of  spirits  which  we  do  not  see,  as  really  exists 
as  the  visible  world  around  us  which  we  do  see.  It  is  important 
that  we  should  reflect  upon  this  doctrine  of  divine  revelation. 

I.  Creation  and  trial  of  the  angels.     I.  Angels   are   pure 
spirits  endowed  with  intellect  and  will;  their  number  is  exceed- 
ingly great,  —  "thousands  of  thousands  ministered  to  him,  and 
ten   thousand   times   a   hundred   thousand   stood   before   him " 
(Daniel  vii.  10)  ;  our  Lord  spoke  of  "legions  of  Angels"  (Matt, 
xxvi.  53).     2.  The  angels,  like  the  rest  of  the  universe,  were 
created  out  of  nothing;  they  were  adorned  from  the  beginning 
with  grace.     3.  Many  of  the  angels  rebelled  and  were  cast  into 
eternal  punishment  with  their  leader,  the  devil,  who  is  also  called 
Lucifer,  or  Satan.    4.  The  rest  of  the  angels  remained  faithful 
and  were  granted  the  vision  of  God  and  confirmed  in  grace  and 
glory. 

II.  Bad  angels  or  demons  are  the  enemy  of  man.     I.  The 
devil  was  the  tempter  who  caused  the  fall  of  our  first  parents 
and  brought  sin  upon  the  whole  race  (Wisdom  ii.  24)  ;  he  also  it 
was  who  tempted  our  Lord  in  the  wilderness  (Matt.  iv.  3  ff.). 

2.  The  demons  also  strive  to  injure  mankind  by  external  injuries 
and  bodily  annoyances,  as  they'  vexed  holy  Job  and  buffeted  St. 
Paul  (to-day's  Epistle).    At  times  they  have  even  taken  posses- 
sion of  the  bodies  of  men,  as  we  know  from  the  New  Testament. 

3.  But  the  demons  chiefly  seek  the  spiritual  ruin  of  man.    Their 
temptations  are  formidable  (Eph.  vi.  12),  unwearied  (i  Peter  v. 
8),  audacious  (Luke  xxii.  31 ;  Matt.  iv.  1-9),  crafty  (2  Cor.  xi. 
14).    To  this  end  they  try  to  take  the  word  of  God  out  of  men's 
hearts,  alluring  them  by  novel  teachings,  by  false  apostles,  by 
seeming  miracles,   as   in   Necromancy,    Spiritism,   etc.     4.  The 
demons  are  actuated  by  hatred  of  God  and  jealousy  of  man. 
God  permits  them  thus  to  harass  men  for  the  trial  and  greater 
victory  of  the  just  ("For  which  thing,"  etc.  Epistle),  and  for 
the  punishment  of  the  wicked  (i  Tim.  i.  20;  I  Cor.  v.  5). 

III.  Good  angels  are  the  Guardians  of  Men.      i.  The  good 
angels  pray  for  us  and  rejoice  over  our  prosperity.    2.  Some  of 


234      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

them  are  commissioned  by  God  to  protect  and  guide  us  towards 
salvation.  As  a  traveller  through  perilous  ways  is  assisted  by  a 
faithful  guide,  so  we  are  helped  and  defended  by  ministering 
spirits.  3.  Sacred  Scripture  abounds  in  proof  of  the  benefits, 
temporal  and  spiritual,  conferred  through  guardian  angels  (To- 
bias; Acts  xii.  7  ff. ;  Ps.  xc.  n,  12).  4.  The  good  angels  are 
also  the  messengers  of  God  to  man  (Luke  i.  26;  ii.  10;  Mark  xvi. 
6,  7;  Matt.  ii.  13,  etc.)  ;  the  executors  of  His  decrees  (Acts  xii. 
23 ;  Luke  xvi.  22)  ;  they  preside  over  nations  and  over  the 
material  world. 

CONCLUSION.  I.  Against  the  attacks  of  the  evil  spirits  we 
should  watch  and  pray  (i  Peter  v.  8),  ever  invoking  the  aid  of 
our  guardian  angels.  2.  To  these  latter  we  owe  reverence  (Gen. 
xviii.  2),  gratitude  (Exodus  xxiii.  21 ;  Tobias  xii.  5),  and 
confidence. 

Catechism  of  the  Council  of  Trent,  Parts  I  and  IV 

(See  Fourth  Sunday  after  Epiphany;  Fifth  Sunday  after 
Easter  in  Dogmatic  Series ;  and  Palm  Sunday  and  Ninth  Sunday 
after  Pentecost  in  Moral  Series.) 

Sermon 

THE  ANGELS;  GOOD  AND  BAD  ANGELS;  GUARDIAN  ANGELS 
BY  THE  REV.  H.  G.  HUGHES 

(a)   The  existence  of  Angels. 

The  existence,  dear  brethren,  of  innumerable  hosts  of  angels, 
of  purely  spiritual  beings,  created,  as  we  ourselves  were  created, 
by  the  fiat  of  the  Almighty  word,  yet  more  noble  than  we 
by  nature,  and  higher  in  the  scale  of  created  things,  is  a  truth 
that  can  be  known  to  us  with  certainty  only  by  means  of  some 
interposition  from  the  other  world,  the  world  of  spirits,  to  which 
they  belong.  Such  interposition  may  take  the  form  either  of  a 
divine  revelation  on  the  point,  or  of  some  sensible  physical  action 
exercised,  with  the  divine  command  or  permission,  by  angels 
themselves.  Of  such  action,  both  by  good  and  bad  spirits,  there 


ANGELS   AND  DEMONS  235 

is  evidence  amply  sufficient  for  those  who  are  not  prejudiced. 
There  can  be  no  doubt  that  instances  have  occurred,  and  still 
do  occur,  for  example,  of  possession  by  the  devil.  Some  of  the 
phenomena  of  spiritism,  which  is  attracting  in  the  present  day 
the  morbid  curiosity  of  many,  cannot  be  attributed  to  anything 
but  the  malevolent  and  mischievous  action  of  evil  spirits.  The 
history  of  the  Church  and  the  lives  of  the  saints  present  to  us,  on 
the  other  hand,  many  well-attested  instances  of  the  action  both 
of  good  and  bad  angels.  But  it  may  be  doubted  —  and  the  scep- 
ticism in  this  matter  of  those  who  believe  neither  in  Church  nor 
Bible  would  appear  to  bear  out  the  supposition  —  whether  with- 
out the  express  teaching  of  the  Church  and  of  God's  written  word 
such  occurrences  as  I  have  referred  to  would  have  been  sufficient 
to  prove  with  entire  certainty  to  men  in  general  the  existence  of 
purely  spiritual  beings. 

But  "  we  have  a  more  sure  word  of  prophecy."  We  are  not 
left  to  the  teaching  of  experiences  which  cavillers  might  always 
represent  as  deceptive,  or  due  to  unknown  natural  causes.  God 
Himself,  by  the  word  of  the  inspired  writers  and  through  the 
mouth  of  His  Church,  has  assured  us  of  the  fact  of  the  existence 
of  angels,  good  and  evil. 

In  proposing,  then,  my  dear  brethren,  to  give  you  an  instruction 
on  the  subject  of  the  angels,  I  take  it  for  granted  that  I  am  ad- 
dressing an  audience  most  of  whom  are  firm  believers  in  the 
authority  and  testimony  of  the  Holy  Catholic  Church  as  the 
teacher  of  God's  truth ;  and  that  those  of  you  who  are  not  Catho- 
lics believe,  as  we  also  do,  in  the  Holy  Scriptures-  as  the  very 
word  of  God  Himself.  Now  there  is  scarcely  a  truth  more 
plainly  and  more  often  written  in  the  pages  of  the  Bible,  from  be- 
ginning to  end,  than  that  of  the  existence  of  angels.  Much,  more- 
over, is  there  told  us  concerning  their  origin,  their  nature,  their 
present  state,  and  their  occupations ;  so  that  if  we  believe  in  the 
Bible  at  all,  we  must  believe  in  those  beings  of  another  world. 

This  particular  teaching  of  the  Church  and  the  Holy  Scriptures 
no  more  than  any  other  has  escaped  the  attacks  of  modern  criti- 
cism. Unbelievers  have  endeavored  to  discredit  the  very  strong 
testimony  which  we  possess  in  the  records  of  the  Old  Testament 
to  the  belief  of  the  Jewish  people  on  this  subject,  by  representing 


236     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

their  doctrine  concerning  angels  as  having  been  borrowed  by  them 
from  the  heathen  people  among  whom  they  lived  in  captivity, 
and  particularly  from  the  Persians.  But  it  has  not  been  difficult 
for  Catholic  and  Christian  scholars  to  show  that  the  people  of 
Israel  had  nothing  to  learn  from  other  races  on  this  matter. 
There  is,  it  is  true,  a  resemblance  between  the  system  of  Persian 
mythology  and  that  of  the  Holy  Scriptures  in  regard  to  angels ; 
but  it  is  no  more  than  a  resemblance ;  and  inspired  authors  of  the 
Old  Testament  had  written  of  angels  long  before  their  country- 
men came  into  connection  with  the  Persians.  A  similar  objection 
has  been  made  against  the  doctrine  of  angels  as  taught  by  the 
Christian  Church.  Christians,  it  is  declared,  borrowed  many  of 
their  ideas  on  this  subject  from  the  old  pagan  religions  of  Greece 
and  Rome.  The  only  ground  for  this  statement  is  found  in  a  fact 
not  always  sufficiently  taken  into  account,  namely,  that  not  in 
their  doctrines,  but  in  the  verbal  and  pictorial  expressions  of  their 
doctrines,  the  early  Christians  made  use  of  symbolisms  which 
they  sometimes  borrowed  from  the  more  innocent  elements  of  the 
old  religions.  Thus  an  angel  may  be  so  represented  in  an  early 
Christian  painting  as  to  be  scarcely  distinguishable  from  the 
figures  of  Genii,  or  the  figures,  for  instance,  of  the  goddess  Vic- 
tory. But  a  little  examination  will  show  that  the  resemblance  is 
only  external;  that  there  is  nothing  in  common  between  Chris- 
tian teaching  about  angels,  and  the  fanciful,  if  not  evil,  legends 
of  heathendom. 

Let  us  turn  from  such  objections  and  ask  what  Holy  Scripture 
tells  us  about  the  angels.  In  the  very  beginning  of  the  Bible  we 
read  of  the  cherubim  who  guarded  the  entrance  to  Eden  after  the 
unhappy  fall  of  our  first  parents.  You  will  remember,  too,  the 
heaven-sent  messengers  who  delivered  Lot  and  his  family  from 
the  wicked  city  of  Sodom.  The  beautiful  record  of  Jacob's 
dream  has  been  familiar  to  you  from  your  childhood ;  how  "  he 
saw  in  his  sleep  a  ladder  standing  upon  the  earth,  and  the  top 
thereof  touching  heaven:  the  angels  also  of  God  ascending  and 
descending  by  it"  (Gen.  xxviii.  12).  Prophets  in  vision  saw  the 
heavenly  country,  and  the  throne  of  God  surrounded  by  angels, 
made  known  to  them,  it  is  true,  under  various  material  forms  and 
images,  but  nevertheless  representing  the  truth.  And  that  none 


ANGELS   AND   DEMONS  237 

may  doubt  this,  that  none  may  suppose  that  the  Old  Testament 
imagery  is  nothing  else  than  imagery,  that  there  are  no  real 
spiritual  beings  who  were  represented  to  the  prophets  of  old, 
Our  Blessed  Lord  Himself  and  the  sacred  writers  of  the  New 
Testament  plainly  teach  the  existence  of  a  world  of  spiritual 
beings,  created  by  God,  of  a  higher  order  than  men.  "  See  that 
you  despise  not  one  of  these  little  ones:  for  I  say  to  you,  that 
their  angels  in  heaven  always  see  the  face  of  my  Father  who  is 
in  heaven"  (Matt,  xviii.  10).  "I  say  to  you,  there  shall  be  joy 
before  the  angels  of  God  upon  one  sinner  doing  penance" 
(Luke  xv.  10).  "He  that  shall  be  ashamed  of  me  and  of  my 
words,  of  him  the  Son  of  man  shall  be  ashamed,  when  he  shall 
come  in  his  majesty,  and  that  of  his  Father,  and  of  the  holy 
angels  "  (Luke  ix.  26).  These  are  some  of  the  passages  in  which 
Our  Lord  Himself  speaks  of  the  angels  ;  nor  must  we  forget  those 
terrible  words  in  which  our  Divine  Teacher  speaks  also  of  the 
devil  and  his  angels.  If  we  look  to  the  epistles,  both  of  St.  Paul 
and  the  other  New  Testament  authors,  we  find  the  same  truth 
constantly  stated.  "  I  think  that  God,"  writes  St.  Paul,  "  hath  set 
forth  us  apostles,  the  last,  as  it  were  men  appointed  to  death: 
we  are  made  a  spectacle  to  the  world,  and  to  angels,  and  to 
men"  (i  Cor.  iv.  9).  "Angels  and  powers  and  virtues,"  St. 
Peter  declares,  are  made  subject  to  Our  Lord  Jesus  Christ  in 
His  glory  (i  Pet.  iii.  22).  And  in  those  marvellous  visions  of 
the  heavenly  country  shown  to  St.  John  the  Apostle,  and  written 
down  by  him  in  the  Book  of  the  Apocalypse,  how  great  a  part 
is  played  by  the  angels ! 

The  teaching  of  the  Church  is  explicit,  as  indeed  it  must  needs 
be  concerning  a  fact  so  plainly  stated  in  God's  written  word. 
"God,"  declares  the  Vatican  Council  (Sess.  Ill,  cap.  i)  "of  his 
own  free  counsel,  in  the  beginning  of  time  created  from  nothing 
.  .  .  both  spiritual  and  corporeal  creatures,  angels,  that  is  to 
say,  and  the  world,  and  lastly  man,  composed  of  both  body  and 
soul." 

(b)  The  nature  of  Angels. 

What,  then,  is  the  nature  of  these  beings.  The  Vatican  Coun- 
cil speaks  of  them  as  "  spiritual,"  and  contrasts  them  with  man, 
who  is  made  up  of  matter  as  well  as  spirit.  Everything  that  we 


238     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

read  about  the  angels  in  Holy  Scripture  makes  it  clear  that  they 
are  not  as  we  are.  Except  by  means  of  some  supernatural  inter- 
vention, they  are  invisible  to  the  eyes  of  the  body.  Had  they 
bodily  frames  as  we  have,  we  should  see  them  without  the  need 
of  a  miracle  to  enable  us  to  do  so.  Not  till  his  eyes  were  opened 
by  the  Lord,  not  otherwise,  that  is,  than  by  some  special  inter- 
vention, was  Balaam  able  to  see  the  angel  of  the  Lord.  "  Forth- 
with the  Lord  opened  the  eyes  of  Balaam,  and  he  saw  the  angel, 
standing  in  the  way  with  a  drawn  sword,  and  he  worshipped  him, 
falling  flat  on  the  ground"  (Num.  xxii.  31).  The  angel  who 
appeared  to  Gedeon  disappeared  suddenly  from  his  sight,  by 
which  fact  he  knew  that  it  was  an  angel  who  had  been  speaking 
with  him.  "  The  angel  of  the  Lord  vanished  out  of  his  sight. 
And  Gedeon  seeing  that  it  was  the  angel  of  the  Lord,  said :  Alas, 
my  Lord  God :  for  I  have  seen  the  angel  of  the  Lord  face  to 
face"  (Judges  vi.  21,  22). 

To  Tobias  the  angel  Raphael  declared  that  he  eat  only  in 
appearance,  that  he  had  another,  a  spiritual,  food  and  drink. 
"  I  seemed  indeed  to  eat  and  to  drink  with  you :  but  I  use  an 
invisible  meat  and  drink,  which  cannot  be  seen  by  men.  .  .  . 
And  when  he  had  said  these  things,  he  was  taken  from  their 
sight,  and  they  could  see  him  no  more"  (Tob.  xii.  19-21).  The 
blessed,  in  the  resurrection,  Our  Blessed  Lord  has  told  us,  will 
be  similar  to  the  angels  of  God,  precisely  because  they  will  be 
free  from  those  trammels  which  are  associated  with  flesh  and 
blood  in  our  present  condition.  "  You  err,"  He  said  to  the  Sad- 
ducees,  "  not  knowing  the  scriptures,  nor  the  power  of  God.  For 
in  the  resurrection  they  shall  neither  marry  nor  be  married;  but 
shall  be  as  the  Angels  of  God  in  heaven"  (Matt.  xxii.  29,  30). 

In  the  light  of  these  and  similar  passages  of  Holy  Scripture 
and  with  faithful  adherence  to  her  constant  tradition,  the  Church 
teaches  as  a  sure  and  certain  point  of  Catholic  doctrine  that  the 
angels  are  spirits;  that  they  have  nothing  material  about  them. 
When  they  have  appeared  to  men  it  has  been  by  taking,  for  the 
time  being,  some  visible  appearance.  It  is  not  easy,  indeed,  for 
us  to  conceive  of  a  being,  an  intelligent,  powerful,  noble  being, 
under  any  form  but  that  of  a  man.  In  other  words,  it  is  difficult 
for  us  to  conceive  what  a  spirit  is.  Nor  is  it  within  the  scope  of 


ANGELS   AND   DEMONS  239 

this  instruction  to  enter  into  an  explanation  of  spiritual  natures 
in  general.  Yet  I  may  suggest,  in  passing,  a  few  thoughts  that 
may  help  us  to  form  some  idea  of  the  angelic  nature.  What  is 
it  that  is  most  powerful  in  man  ?  What  is  it  in  man  that  has  pro- 
duced the  greatest  events,  exercised  the  greatest  influence  in  the 
history  of  the  world  and  of  mankind.  Has  it  been  brute  force, 
or  bodily  strength  ?  At  first  sight  it  might  seem  that  at  least  in 
some  periods  of  the  world's  history,  and  among  barbarous 
peoples,  this  has  been  so.  That  it  has  been  so  at  certain  times 
and  over  a  restricted  area  of  time  and  place  I  would  not  deny. 
But  what  really  great  movement,  what  accomplishment  lasting 
in  its  effects  has  been  the  outcome  of  mere  brute  bodily  strength? 
Behind  such  movements  and  such  effects  we  shall  always  find  a 
master  mind ;  a  will  and  an  intelligence,  intelligence  to  know  and 
foresee,  the  will  to  accomplish  and  to  bend  other  wills  to  the 
accomplishment  desired.  And  to  which  part  of  our  nature  do 
will  and  intelligence  belong?  To  our  spiritual  part.  And  if  we 
reflect,  the  body  is  a  hindrance  rather  than  a  help.  It  has  so 
many  necessities ;  it  is  so  soon  fatigued ;  oft  and  again  "  the  spirit 
is  willing,  but  the  flesh  is  weak."  For  us,  indeed,  it  is  a  neces- 
sary instrument  for  the  accomplishment  of  most  of  our  purposes, 
but  one  of  which  we  should  often  like  to  be  independent.  An 
angel,  dear  brethren,  is  will  and  intelligence  unhampered  and 
untrammelled  by  the  flesh.  How  often  our  soul  sighs  to  be  free 
from  bodily  hindrances ;  to  feel  no  longer  the  fatigue  and  heavi- 
ness which  oppress  the  bodily  frame.  Such  is  the  condition  of 
God's  holy  angels.  And  to  take  another  thought;  what  intense 
activity  may  be  exercised  in  the  spiritual  part  of  our  nature  while 
the  body  is  still.  What  wide  tracts  we  can  range  over  in  thought ; 
what  violent  struggles  can  take  place  in  our  inmost  souls;  what 
burning  desires,  what  joy,  what  deepest  grief,  what  serenity,  and 
what  desolation  our  spirits  can  experience,  yet  none  know  by 
any  external  act  what  is  taking  place  within.  From  our  own 
inner  experience,  then,  by  multiplying  a  thousandfold  the  ener- 
gies of  our  souls,  we  may  gain  some  notion  of  the  vast  activities 
of  those  spirits  whom  God  has  created,  unfettered  by  fleshly 
bond,  to  be  His  court  and  to  do  His  behests.  This,  then,  is  an- 
other truth  taught  us  by  Holy  Scripture  and  the  Church,  that 


240      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

angels  are  purely  spiritual,  without  any  admixture  of  material 
and  bodily  elements. 

(c)  Their  origin. 

And  these  powerful  spirits  were  created  by  God.  This  is  a 
truth  which  we  profess  every  time  we  recite  the  words  of  the 
creed  which  is  said  in  Holy  Mass :  "  Creator  of  all  things  visible 
and  invisible."  In  those  words  we  confess  Almighty  God  to  be 
the  Creator  of  all  things  that  are ;  of  the  invisible,  spiritual  world, 
as  well  as  of  the  visible  universe.  The  words  of  the  Vatican 
Council,  which  I  have  already  quoted  to  you :  "  God  ...  in  the 
beginning  of  time  created  from  nothing  .  .  .  both  spiritual  and 
corporeal  creatures,"  are  but  a  more  emphatic  and  explicit  decla- 
ration of  the  words  of  the  Nicene  Creed,  and  of  those  still  more 
ancient  words  of  the  Apostles'  Creed :  "  I  believe  in  God  the 
Father  Almighty,  Creator  of  heaven  and  earth,"  —  of  heaven, 
with  its  hosts  of  angels ;  of  earth,  with  its  manifold  forms  of  life. 

To  sum  up,  then,  the  teaching  of  Church  and  Bible  so  far,  we 
are  plainly  taught  by  Holy  Scripture,  and  by  the  Church,  who  is 
the  authorized  exponent  and  interpreter  of  Scripture,  that  angels 
certainly  exist,  that  they  are  entirely  spiritual  in  their  nature, 
and  that  they  come  forth,  by  creation  out  of  nothing,  from  God 
the  Author  of  all  that  is. 

(d)  Good  and  Bad  Angels. 

The  Vatican  Council,  in  the  place  from  which  I  have  already 
twice  quoted,  tells  us  what  was  the  end  which  God  had  in  view 
in  creating  all  things.  "  God,  of  His  goodness  and  by  His  al- 
mighty power,  made  creatures  .  .  .  not  in  order  to  increase  His 
own  blessedness,  nor  to  acquire  any  perfection  for  Himself,  but 
to  manifest  forth  His  perfections  by  the  good  which  He  has  im- 
parted to  His  creation"  (Loc.  cit.). 

In  other  words,  God  made  all  things  out  of  love ;  to  make  them 
sharers  in  His  own  goodness.  Necessarily,  also,  He  made  them 
for  His  own  honor  and  glory ;  for  no  more  perfect  end  could  He 
have  than  that,  and,  being  perfect,  He  must  have  the  most  per- 
fect end  in  view.  But  the  Vatican  Council  here  insists  upon  the 
fact  that  God's  honor  and  glory  involves  the  happiness  of  His 
creatures.  Again,  that  happiness  can  only  be  assured  to  them  by 
their  loving  and  serving  their  good  Father  and  Creator.  It  is 


ANGELS   AND   DEMONS  241 

the  destiny,  then,  of  all  free  creatures  of  God  to  glorify  Him, 
and  to  attain  the  happiness  He  offers  to  them,  by  loving  Him 
and  doing  His  will.  And  this  end  is  to  be  carried  out  by  each 
according  to  his  place  in  God's  creation.  The  angels  were  cre- 
ated especially  to  form  the  court  of  the  King  of  heaven;  to 
minister  to  Him  in  His  own  high  sanctuary.  This,  too,  is  the 
teaching  of  Holy  Scripture  and  the  Church. 

The  holy  Prophet  Daniel  saw  in  vision  the  Ancient  of  days. 
"  His  throne  like  flames  of  fire :  the  wheels  of  it  like  a  burning 
fire.  A  swift  stream  of  fire  issued  forth  from  before  him :  thou- 
sands of  thousands  ministered  to  him,  and  ten  thousand  times  a 
hundred  thousand  stood  before  him."  What  a  glorious  destiny 
was  that  of  the  angels  —  to  be  the  immediate  attendants  of  the 
heavenly  court;  to  surround  the  very  throne  of  the  Almighty 
God.  Truly  to  hold  such  an  office  is  to  be  a  prince,  higher  and 
nobler  by  far  than  any  prince  among  men.  And  so  it  is.  The 
angels  and  princes ;  each  has  his  own  glorious  throne  and  crown. 

But,  dear  brethren,  could  we  look  into  the  inmost  courts  of  the 
heavenly  country,  were  we  favored  with  the  visions  that  entranced 
the  souls  of  the  prophets  of  old,  we  should  see  that  now,  in 
heaven,  many  angelic  thrones  stand  empty,  many  glorious  crowns 
have  been  cast  down  and  trodden  in  the  dust.  What  does  this 
mean?  It  means  that  multitudes  of  the  angelic  host  have  fallen 
forever  from  their  high  estate,  and  have  been  hurled  down  with 
"  everlasting  fire,  prepared  for  the  devil  and  his  angels."  Those 
who  fell,  like  those  who  stood  firm,  were  created  for  God's  glory 
and  their  own  happiness.  But  God  would  have  free  and  willing 
service,  and  to  this  end  it  was  necessary  that  his  glorious  crea- 
tures, the  angels,  should  be  endowed  with  free-will,  with  the 
mastery  over  their  own  actions,  with  the  power  of  choice  between 
God's  service  or  the  worship  and  service  of  self.  We  can  gather 
from  Holy  Scripture  that  the  sin  of  the  angels  was  a  sin  of  im- 
mense and  overweening  pride.  St.  Paul,  writing  to  his  disciple 
Timothy,  warns  him  not  to  elevate  to  the  episcopate  one  who  is 
a  new  convert,  "  but,"  he  says,  "  being  puffed  up  with  pride,  he 
fell  into  the  judgment  of  the  devil " ;  into  the  judgment,  that 
is,  into  which  the  devil  himself  fell.  "  Satan,"  writes  St.  Atha- 
nasius,  "  was  not  driven  from  heaven  for  a  sin  of  fornication  or 


242     PAROCHIAL  COURSE   OF  INSTRUCTIONS 

adultery  or  robbery;  but  pride  cast  him  down  into  the  lowest 
depths  of  the  abyss."  That  the  sin  of  the  angels  was  a  sin  of 
pride  is  the  common  and  universal  teaching  of  fathers  and  doc- 
tors of  the  church.  Of  the  details  of  that  sin,  how  and  in  regard 
to  what  in  particular  the  angels  set  themselves  up  in  rebellion 
against  the  power  of  the  Almighty,  we  do  not  know  with  cer- 
tainty. Some  great  theologians  have  put  forth  as  a  probable 
conjecture  that  it  was  revealed  to  the  angels  that  the  Eternal 
Son  would  assume  to  Himself,  and  raise  up  to  the  very  throne 
of  God,  a  nature  lower  than  their  own,  and  that  they  were  called 
upon  to  worship  Him  in  that  human  nature,  whereupon  Satan, 
thinking  that  the  angelic  nature  should  have  been  thus  honored, 
refused  to  adore,  and  drew  innumerable  hosts  after  him  in  his 
sin.  But  be  that  as  it  may,  it  is  a  truth  of  faith  that  the  angels 
sinned;  it  is  the  unanimous  doctrine  of  fathers  and  doctors  that 
their  sin  was  pride;  and  it  is  a  truth  of  faith  that  they  fell 
thereby  into  the  misery  of  utter  damnation  and  eternal  banish- 
ment from  God  in  the  torments  of  hell.  "  And  the  angels,"  writes 
St.  Jude  (Jude  vi),  "who  kept  not  their  principality,  but  forsook 
their  own  habitation,  he  hath  reserved  under  darkness  in  ever- 
lasting chains."  "God,"  says  St.  Peter  (2  Pet.  ii.  4),  "spared 
not  the  angels  that  sinned,  but  delivered  them,  drawn  down  by 
infernal  ropes  to  the  lower  hell,  unto  torments,  to  be  reserved 
for  torments." 

What  a  lesson,  dear  brethren,  for  us !  What  a  warning  against 
sin;  against  pride  especially,  which  indeed  enters  essentially  into 
every  mortal  sin,  since  in  every  mortal  sin  the  creature  lifts  him- 
self against  his  Creator  and  declares,  "Nolo  servire  —  I  will 
not  serve  Thee  —  I  will  do  my  will,  not  Thine !  " 

Alas  for  that  unhappy  fall !  They  who  were  glorious  princes 
made  themselves  devils.  From  that  time  they  have  not  ceased 
to  hate  God  and  all  His  works.  By  their  fall  they  have  not, 
however,  lost  all  the  powers  that  belong  to  angelic  nature;  and 
they  exercise  those  powers,  as  far  as  God  permits,  for  the  de- 
struction and  ruin  of  man;  anxious,  if  they  can,  to  frustrate,  in 
spite  and  envy,  the  merciful  designs  of  God  in  regard  to  those 
favored  creatures  whose  nature  He  Himself  has  condescended 
to  take.  Thanks  be  to  God  that,  though  for  our  trial  and  proba- 


ANGELS   AND  DEMONS  243 

tion  He  permits  them  to  tempt  us,  they  can  do  us  no  harm  unless 
we  willingly  give  ourselves  over  to  their  evil  suggestions.  Armed 
with  His  divine  grace,  we  can  extinguish  all  the  fiery  darts  of 
the  evil  one.  On  our  side  are  the  hosts  of  those  who  remained 
faithful ;  who  passed  successfully  through  the  trial  of  temptation ; 
who  are  now  enjoying,  without  possibility  of  falling,  the  vision 
of  God  in  heaven,  and  who,  by  His  merciful  providence,  guard 
and  guide  and  assist  us  in  our  warfare  upon  earth. 

(e)  The  ministry  of  the  Angels.    Guardian  Angels. 

We  have  seen  what  is  the  office  of  the  angels  in  regard  to  God. 
They  are  the  attendants  of  His  heavenly  court;  they  cease  not 
to  worship  and  adore  Him  day  and  night,  saying  Holy,  Holy, 
Holy,  Lord  God  of  Hosts.  But  He  has  given  them  also  duties 
in  regard  to  us.  They  are  His  messengers ;  they  have  charge  of 
the  Holy  Church,  of  kingdoms  and  nations,  and,  moreover,  of 
individuals.  It  is  the  teaching  of  Holy  Church  that  at  least  each 
of  the  faithful  enjoys  the  protection  and  aid  of  an  angel  guardian ; 
and  it  is  not  in  any  way  contrary  to  Holy  Scripture  to  suppose 
that  every  child  of  man  is  thus  protected.  From  the  beginning 
the  Catholic  Church  has  honored  the  holy  angels,  has  invoked 
them  and  solicited  their  aid;  and  it  behooves  us,  dear  brethren, 
to  follow  this  example  by  being  devout  to  our  guardian  angel. 
How  consoling  is  the  thought  of  princes  of  the  heavenly  court 
charged  with  the  care  of  our  souls  and  bodies ;  ever  at  hand  to 
ward  off  temptation ;  to  repulse  the  demons,  to  suggest  good  and 
holy  thoughts,  to  protect  us  from  bodily  danger  and  accidents 
in  our  coming  and  going;  to  stand  by  us  and  care  for  us  till  at 
last  they  shall  joyfully  present  our  souls,  redeemed  and  cleansed, 
before  the  throne  of  God  to  receive  the  reward.  We  should  ex- 
amine ourselves  to  see  whether  we  have  neglected  and  forgotten 
our  angel  guardian.  It  is  to  our  interest  to  invoke  him ;  to  second 
his  efforts  by  our  earnest  endeavors  to  avoid  sin.  How  often 
we  frustrate  those  endeavors  by  wilfully  running  into  temptation ! 
It  is  a  matter  of  common  gratitude,  too,  that  we  should  remember 
him  who  has  the  charge  of  us ;  that  we  should  thank  him  for  his 
care,  that  we  should  try  to  live  more  in  his  presence.  It  is  need- 
less to  say  that  the  greatest  spiritual  good  must  be  the  result  of 
such  a  practice.  Remembering  the  presence  of  our  guardian 


244     PAROCHIAL  COURSE  OF   INSTRUCTIONS 

angel,  we  shall  remember  also  the  presence  of  God.  We  shall 
thereby  be  supported  in  temptation  and  restrained  from  sin;  we 
shall  be  consoled  in  affliction  and  kept  temperate  in  the  time  of 
joy:  cultivating  the  friendship  of  our  celestial  companion  we  shall 
be  kept  from  harmful  affection  for  the  creatures  of  earth ;  more 
than  any  earthly  guide  and  counsellor  he  will  teach  and  lead  us 
along  the  heavenly  way,  until  the  veil  is  taken  from  our  eyes,  and 
we  shall  behold  at  the  last  the  angel  of  the  Lord  with  whom  we 
shall  praise  and  bless  the  Father  of  us  both  forever  in  heaven. 

References 

Hughes,  in  Pulpit  Commentary,  Vol.  I;  Corsi,  in  Little  Sermons  on  the 
Catechism,  Part  II ;  Newman,  "  The  Invisible  World,"  in  Parochial  and 
Plain  Sermons,  Vol.  IV;  Bossuet,  in  Elevations  sur  les  Myst.,  4ieme 
Semaine. 

Cath.  Encyc.,  Vol.  I,  pp.  476  ff . ;  Vol.  IV,  pp.  710,  764 ;  Vol.  VII,  pp.  49  ff. ; 
Vol.  XII,  pp.  315  ff.;  Vol.  XIII,  pp.  747  ff.;  Summa  Theol.,  I,  qq.  50-64, 
106-113  5  Tanquerey,  De  Deo  Creante,  cap.  II ;  Hurter,  Theol.  Dog.,  Vol.  II, 
No.  422;  Pohle-Preuss,  God  the  Author  of  Nature,  etc.,  pp.  308  ff. ; 
Vaughan,  The  Divine  Armory,  etc.,  pp.  40  ff. ;  Callan,  Illustrations  for 
Sermons,  etc.,  pp.  58  ff. ;  Bellord,  Meditations,  etc.,  Vol.  I,  pp.  118  ff. 


QUINQUAGESIMA  SUNDAY 

SUBJECT 
THE   SUFFERINGS   OF   OUR   LORD 

TEXT 

Then  Jesus  took  unto  him  the  twelve,  and  said  to  them:  Behold,  we  go 
up  to  Jerusalem,  and  all  things  shall  be  accomplished  which  were  written 
by  the  prophets  concerning  the  Son  of  man.  For  he  shall  be  delivered  to 
the  Gentiles,  and  shall  be  mocked,  and  scourged,  and  spit  upon:  and  after 
they  have  scourged  him,  they  will  put  him  to  death;  and  the  third  day  he 
shall  rise  again.  —  LUKE  xviii.  31-33- 

Analysis 

INTRODUCTION.  Our  Lord  with  the  twelve  Apostles  was  on  His 
way  to  Jerusalem  for  the  last  time.  It  was  the  final  year  of  the 
public  ministry.  In  the  previous  year  the  Saviour  had  twice 
foretold  His  coming  passion  and  death,  and  now  for  the  third 


THE  SUFFERINGS   OF  OUR   LORD  245 

time  He  predicts  it,  and  reminds  the  twelve,  who  did  not  under- 
stand Him,  that  His  imminent  sufferings  had  been  foretold  by 
the  prophets. 

I.  The    prophecies    of    Our    Lord's    sufferings.     I.  Types 
were :  Abel,  slain  by  his  brother ;  Isaac,  offered  in  sacrifice  by  his 
father ;  the  paschal  lamb ;  the  brazen  serpent,  etc.    2.  Prophecies 
are  found  in  Psalms  ii,  xxi,  Ixvi,  and  in  Isa.  liii,  etc. 

II.  The  fulfillment  of  the  prophecies,     i.  "He  suffered." 
The  chief  sufferings  of  our  Lord's  Passion  were :  the  agony,  the 
sweat  of  blood,  the  betrayal  by  Judas  and  the  abandonment  by 
the  Apostles,  the  scourging  at  the  pillar,  the  crowning  with 
thorns,  the  carrying  of  the  cross.     2.  "  Under  Pontius  Pilate." 
Pontius  Pilate  was  the  Roman  Governor  of  Judea  (A.D.  27-37)  5 
he  is  named  in  the  Creed  in  order  to  show  the  fulfilment  of  our 
Lord's  prediction  in  to-day's  Gospel  that  He  Himself  would  be 
delivered  to  the  Gentiles.     Pilate  was  a  Gentile,  and  it  was  he 
who  condemned  our  Lord  to  death.    3.  "  Was  crucified."    Christ 
chose  to  be  crucified  because  this  form  of  death  was  the  most 
painful  and  ignominious. 

CONCLUSION,  i.  It  is  important  frequently  to  reflect  and  medi- 
tate on  the  passion  of  Christ,  because  nothing  could  show  us  more 
clearly  the  great  value  of  our  own  souls,  which  cost  such  a  price, 
and  the  extraordinary  love  which  God  has  for  us.  2.  As  a  means 
of  promoting  such  meditation  let  us  make  frequent  use  of  such 
devotions  as  the  five  sorrowful  mysteries  of  the  Rosary,  the 
stations  of  the  cross,  and  the  like. 

Catechism  of  the  Council  of  Trent,  Part  I 

ARTICLE  IV  OF  THE  CREED 
Suffered  under  Pontius  Pilate,  was  crucified,  dead,  and  buried. 

NECESSITY   OF   A   KNOWLEDGE  AND   FREQUENT    EXPOSITION 
OF  THIS  ARTICLE 

Suffered  under  Pontius  Pilate,  was  crucified.  How  necessary 
a  knowledge  of  this  Article,  and  how  assiduous  the  pastor  should 


246     PAROCHIAL   COURSE  OF  INSTRUCTIONS 

be  in  stirring  up  in  the  minds  of  the  faithful  the  frequent  recol- 
lection of  our  Lord's  passion,  we  learn  from  the  apostle  when 
he  says  that  he  knows  nothing  but  Christ  and  Him  crucified.1 
In  illustrating  this  subject,  therefore,  the  greatest  care  and  pains 
should  be  taken  by  the  pastor  that  the  faithful,  excited  by  the 
remembrance  of  so  great  a  benefit,  may  be  entirely  devoted  to  the 
contemplation  of  the  goodness  and  love  of  God  towards  us. 

WHAT  THIS  PART  OF  THE  ARTICLE   PROPOSES  FOR  OUR 
BELIEF 

The  first  part  of  this  Article  (of  the  second  we  shall  treat  here- 
after) proposes  for  our  belief  that  when  Pontius  Pilate  governed 
the  province  of  Judea,  under  Tiberius  Caesar,  Christ  the  Lord 
was  nailed  to  a  cross.  Having  been  seized  as  a  malefactor, 
mocked,  outraged,  and  tortured  in  various  forms,  He  was  finally 
crucified. 

Nor  can  it  be  a  matter  of  doubt  that  His  soul,  as  to  its  in- 
ferior part,  was  sensible  of  these  torments ;  for  as  He  really 
assumed  human  nature,  it  is  a  necessary  consequence  that  He 
really,  and  in  His  soul,  experienced  a  most  acute  sense  of 
pain.  Hence  these  words  of  the  Saviour :  "  My  soul  is  sorrow- 
ful even  unto  death."2  Although  human  nature  was  united  to 
the  divine  person,  He  felt  the  bitterness  of  His  passion  as  acutely 
as  if  no  such  union  had  existed,  because  in  the  one  person  of 
Jesus  Christ  were  preserved  the  properties  of  both  natures,  human 
and  divine ;  and  therefore  what  was  passible  and  mortal  remained 
passible  and  mortal ;  and  again,  what  was  impassible  and  immor- 
tal, that  is  His  divine  nature,  continued  impassible  and  immortal. 

WHY  THE  TIME  OF  THE  PASSION   IS  SPECIALLY  RECORDED 

But  if  we  find  it  here  recorded  with  sucti  historical  minute- 
ness that  Jesus  Christ  suffered  when  Pilate  was  procurator  of 
Judea,8  the  pastor  will  explain  the  reason,  —  it  is,  that  by  fixing 
the  time,  as  the  apostle  does,  in  the  sixth  chapter  of  his  First 
Epistle  to  Timothy,  so  important  and  so  necessary  an  event  may 
be  ascertained  by  all  with  greater  certainty ;  and  to  show  that  the 

1  I  Cor.  ii.  2.  "  Matt.  xxvi.  38;  Mark  xiv.  34. 

'  i  Tim.  vi.  13. 


THE   SUFFERINGS   OF  OUR  LORD  247 

event  verified  the  prediction  of  the  Saviour :  "  They  shall  deliver 
him  to  the  Gentiles  to  be  mocked,  and  scourged,  and  crucified."  1 

WHY  CHRIST  DIED  ON  A  CROSS 

That  He  suffered  the  particular  death  of  the  cross  is  also  to  be 
traced  to  the  economy  of  the  divine  councils,  "  that  whence  death 
came,  thence  life  might  arise."  The  serpent,  which  overcame 
our  first  parents  by  the  fruit  of  the  tree,  was  himself  overcome 
by  Christ  on  the  wood  of  the  cross.  Many  reasons,  which  the 
holy  Fathers  have  evolved  in  detail,  may  be  adduced  to  show  the 
congruity  of  the  Saviour's  having  suffered  the  death  of  the  cross 
rather  than  any  other;  but  it  is  enough  that  the  faithful  be  in- 
formed by  the  pastor  that  that  species  of  death,  because  con- 
fessedly the  most  ignominious  and  humiliating,  was  chosen  by 
the  Saviour  as  most  consonant  and  best  suited  to  the  plan  of 
redemption ;  for  not  only  among  the  Gentiles  was  the  death  of 
the  cross  deemed  execrable  and  loaded  with  disgrace  and  infamy, 
but  also  among  the  Jews;  for  in  the  law  of  Moses  the  man  is 
pronounced  accursed  who  hangeth  on  a  tree.2 

HISTORICAL  PART  OF  THIS  ARTICLE  NOT  TO  BE  OMITTED 

But  the  historical  part  of  this  Article,  which  has  been  narrated 
by  the  Holy  Evangelists  with  the  most  minute  exactness,  is  not 
to  be  omitted  by  the  pastor,  in  order  that  the  faithful  may  be 
familiarly  acquainted  with  at  least  the  principal  heads  of  this 
mystery,  which  are  of  more  immediate  necessity  to  confirm  the 
truth  of  our  faith.  For  on  this  Article,  as  on  a  sort  of  founda- 
tion, rest  the  religion  and  faith  of  Christians,  and  on  this  foun- 
dation, when  once  laid,  the  superstructure  rises  with  perfect 
security.  If  any  other  truth  of  Christianity  presents  difficulties 
to  the  mind  of  man,  the  mystery  of  the  cross  must,  assuredly, 
be  considered  to  present  still  greater  difficulties.  We  can  scarcely 
be  brought  to  think  that  our  salvation  depends  on  the  cross,  and 
on  Him  who  for  us  was  fastened  to  its  wood.  But  in  this,  as  the 
apostle  says,  we  may  admire  the  supreme  wisdom  of  divine 
providence :  "  For  seeing  that  in  the  wisdom  of  God  the  world, 
by  wisdom,  knew  not  God,  it  pleaseth  God,  by  the  foolishness 

1  Matt.  xx.  19.  *  Deut.  xxi.  23 ;  Gal.  iii.  13. 


248     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

of  our  preaching,  to  save  them  that  believe." *  We  are  not, 
therefore,  to  be  surprised  that  the  Prophets,  before  the  coming 
of  Christ,  and  the  apostles  after  His  death  and  resurrection, 
labored  so  industriously  to  convince  mankind  that  He  was  the 
Redeemer  of  the  world,  and  to  bring  them  under  the  power  and 
obedience  of  Him  who  was  crucified. 

FIGURES  AND  PROPHECIES  OF  THE   PASSION   AND   DEATH   OF 
THE   SAVIOUR 

Knowing,  therefore,  that  nothing  is  so  far  above  the  reach  of 
human  reason  as  the  mystery  of  the  cross,  Almighty  God,  im- 
mediately from  the  fall  of  Adam,  ceased  not,  both  by  figures  and 
by  the  oracles  of  the  Prophets,  to  signify  the  death  by  which 
His  Son  was  to  die.  Not  to  dwell  on  these  figures,  Abel  who 
fell  a  victim  to  the  envy  of  his  brother,2  Isaac  who  was  com- 
manded to  be  offered  in  sacrifice,3  the  lamb  immolated  by  the 
Jews  on  their  departure  from  Egypt,4  and  also  the  brazen  ser- 
pent lifted  up  by  Moses  in  the  desert,5  were  all  figures  of  the 
passion  and  death  of  Christ  the  Lord.  That  this  event  was 
foretold  by  many  Prophets  is  a  fact  too  well  known  to  require 
development  here.  Not  to  speak  of  David,  whose  Psalms  em- 
brace the  principal  mysteries  of  redemption,6  the  oracles  of  Isaias 
are  so  clear  and  graphic 7  that  he  may  be  said  rather  to  have  re- 
corded a  past  than  predicted  a  future  event.8 

Sermons 

PROPHECIES  RELATING  TO  OUR  LORD'S  PASSION 
BY  CANON  J.  S.  RICHTER 

God  is  eternal,  and  His  eye  discerns  all  that  is  still  hidden  from 
us  in  the  future,  while  it  also  searches  the  hearts  of  all  His 
creatures.  No  man  can  know  what  God  discovers  there,  unless 
by  special  revelation,  such  as.  is  vouchsafed  to  His  ambassadors, 
whose  prophetic  utterances  convey  the  knowledge  to  others.  God 
does  not  speak  in  words  only,  but  also  in  deeds,  deeds  which  He 

*  i  Cor.  i.  21.  *  Gen.  iv.  8.  *  Gen.  xxii.  6-8. 

*  Exod.  xi.  5-7.  *  Num.  xxi.  8,  9;  John  iii.  14. 

*  Psalms  ii,  xxi,  Ixvi,  cix.        7  Is.  liii.       8  St.  Jerome,  Epist.  ad  Paulin. 


THE   SUFFERINGS   OF  OUR  LORD  249 

alone  performs  and  of  which  He  determines  the  significance. 
These  deeds  we  call  types ;  they  are,  as  it  were,  pictures  of  what 
will  eventually  take  place ;  and  prophecies  and  types  go  together, 
because  both  come  from  God,  and  together  form  the  signature 
that  He  sets  upon  the  credentials  of  His  ambassadors.  Both  refer 
in  an  especial  manner  to  the  one  great  Ambassador,  whose  path 
was  prepared  by  all  the  other  prophets,  namely,  the  only  begotten 
Son  of  God,  our  Lord  and  Saviour,  whose  lifework  was  our  re- 
demption. The  Gospel  tells  us  that  towards  the  close  of  His  life 
our  Lord  hid  Himself,  and  that  is  why  the  Church  covers  up  His 
figure  on  the  Crucifix  for  the  last  fortnight  of  Lent,  although 
He  ought  to  be  continually  in  our  thoughts  at  this  time.  In  a 
somewhat  similar  fashion  our  Saviour's  figure  is  concealed  in  the 
prophecies  and  types  of  the  Old  Testament;  let  us  consider  it 
to-day  as  God  revealed  it  to  His  people  ages  before  our  Lord's 
coming.  St.  Bernard  tells  us  that  there  are  three  points  of  which 
we  ought  not  to  lose  sight  in  meditating  upon  the  Passion ;  viz. : 
What  did  Christ  suffer?  How  did  He  suffer?  Why  did  He 
suffer?  The  prophets  will  answer  these  questions. 

I.  They  tell  us  in  great  detail  precisely  what  Christ  was  to 
suffer.  All  men  were  to  conspire  against  Him.  "  Why  have  the 
Gentiles  raged,  and  the  people  devised  vain  things?  The  kings 
of  the  earth  stood  up,  and  the  princes  met  together,  against  the 
Lord,  and  against  his  Christ "  (Ps.  ii.  I,  2).  But  how  could  they 
hope  to  seize  one  who,  whenever  He  chose,  cast  blindness  upon 
them  and  vanished  ?  They  had  recourse  to  treachery :  "  The  man 
of  my  peace,  in  whom  I  trusted,  who  ate  my  bread,  hath  greatly 
supplanted  me"  (Ps.  xl.  10).  "  If  he  that  hated  me  had  spoken 
great  things  against  me,  I  would  perhaps  have  hidden  myself 
from  him.  But  thou  a  man  of  one  mind,  my  guide,  and  my 
familiar,  who  didst  take  sweetmeats  together  with  me:  in  the 
house  of  God  we  walked  with  consent"  (Ps.  liv.  13-15).  Thirty 
pieces  of  silver  were  weighed  out  to  the  traitor  (Zach.  xi.  12), 
and  false  witnesses  came  forward  so  that  sentence  was  given 
against  Him,  and  He  was  condemned  to  a  most  shameful  death. 
They  pierced  His  Hands  and  Feet  and  numbered  all  His  bones ; 
they  parted  His  garments  among  them,  and  for  His  vesture  they 
cast  lots;  they  gave  Him  vinegar  to  drink,  and  at  last  He  re- 


250     PAROCHIAL1  COURSE   OF   INSTRUCTIONS 

sembled  a  worm,  and  no  man;  He  was  the  reproach  of  men  and 
the  outcast  of  the  people ;  all  they  that  saw  Him  laughed  Him  to 
scorn,  saying :  "  He  hoped  in  the  Lord,  let  him  deliver  him " 
(Ps.  xxi  and  Ixviii).  At  last  He  opens  His  mouth  and  cries: 
"  O  God,  my  God,  look  upon  me :  why  hast  thou  forsaken  me  ?  " 
"  And  it  shall  come  to  pass  in  that  day,  saith  the  Lord  God,  that 
the  sun  shall  go  down  at  midday,  and  I  will  make  the  earth  dark 
in  the  day  of  light"  (Amos  viii.  9).  You  all  know  this  story, 
but  every  detail  was  foretold  by  David  and  Isaias,  the  one  over 
a  thousand,  and  the  other  six  or  seven  hundred  years  before  our 
Lord's  birth.  The  Evangelists  have  recorded  how  their  prophe- 
cies were  fulfilled,  and  it  is  impossible  to  suppose  that  He  of 
whom  such  wonderful  things  were  predicted  was  merely  an  ordi- 
nary human  being;  God  Himself  could  hardly  prove  more  clearly 
that  the  one  who  suffered  such  indignities  was  He  of  whom 
Isaias  said  that  God  Himself  would  come  and  save  us  (Is. 
xxxv.  4). 

II.  God  told  us  how  our  Redeemer  would  suffer,  as  well  as 
the  kind  of  His  sufferings.  Let  us  call  to  mind  how  Abraham 
and  Isaac,  the  son  of  the  promise,  went  to  Mount  Moria.  God 
had  called  Abraham  and  said :  "  Take  thy  only  begotten  son  Isaac, 
whom  thou  lovest  .  .  .  and  offer  him  for  an  holocaust  upon  one 
of  the  mountains  which  I  will  show  thee."  They  set  out  without 
delay,  Isaac  carrying  the  wood  for  the  holocaust,  and  Abraham 
bearing  fire  and  a  sword.  Isaac  asked  where  the  victim  was,  and 
Abraham  replied  that  God  would  provide  Himself  a  victim  for 
a  holocaust.  Having  reached  the  place  which  God  had  shown 
him,  he  built  an  altar  and  laid  the  wood  in  order  upon  it;  and 
when  he  had  bound  Isaac,  he  laid  him  on  the  wood ;  then,  putting 
forth  his  hand  he  took  the  sword  to  sacrifice  his  son.  But  God 
did  not  desire  the  boy's  death  and  was  satisfied  with  this  proof 
of  Abraham's  obedience.  Isaac  was,  however,  a  type  of  another 
sacrifice,  another  son  of  the  promise,  and  Moria  was  a  type  of 
Golgotha,  as  Isaac  was  of  Christ.  Our  Lord  bore  His  Cross  just 
as  Isaac  had  carried  the  wood,  but  there  was  no  need  for  Him  to 
ask  where  the  victim  was.  He  had  already  said :  "  A  body  thou 
hast  fitted  to  me:  ...  Behold  I  come"  (Heb.  x.  5,  7),  and  He 
clasped  in  His  arms  the  cross  on  which  He  was  about  to  die. 


THE  SUFFERINGS  OF  OUR  LORD  251 

He  went  like  a  lamb  to  the  slaughter,  not  opening  His  mouth, 
and  when  He  came  to  the  place,  He  allowed  Himself  to  be  nailed 
to  the  cross  without  uttering  a  word  of  protest.  This  time  the 
blow  was  really  struck,  and  Christ,  the  second  Isaac,  was  slain; 
He  did  not  resist,  but  gave  His  Body  to  the  strikers ;  He  turned 
not  away  His  face  from  them  that  rebuked  Him  and  spat  upon 
Him.  He  was  offered  because  it  was  His  own  holy  will  (Is.  1 
and  liii). 

We  cannot  without  emotion  think  of  Isaac  lying  bound  upon 
the  altar  of  sacrifice,  but  surely  our  hearts  should  be  touched  still 
more  when  we  think  of  Christ,  the  only  begotten  Son  of  God, 
hanging  on  the  cross,  willing  and  eager  to  be  a  sacrifice  for  our 
sins. 

III.  Lastly,  the  prophets  tell  us  why  Christ  was  to  suffer.  In 
speaking  of  the  Man  oi  Sorrows,  acquainted  with  infirmity,  Isaias 
says :  "  Surely  he  hath  borne  our  infirmities  and  carried  our  sor- 
rows: ...  he  was  wounded  for  our  iniquities,  he  was  bruised 
for  our  sins:  the  chastisement  of  our  peace  was  upon  him,  and 
by  his  bruises  we  are  healed.  All  we  like  sheep  have  gone  astray, 
every  one  hath  turned  aside  into  his  own  way :  and  the  Lord  hath 
laid  on  him  the  iniquity  of  us  all"  (Is.  liii.  4-6).  Any  one  read- 
ing these  words  must  be  reminded  of  the  sin-offerings  in  the 
Levitical  law,  the  victims  on  whom  the  priests  laid  the  sins  of  the 
people.  He  will  be  reminded,  too,  of  the  Paschal  lamb,  whose 
blood  was  sprinkled  on  the  doorposts  of  the  Israelites,  and  of  the 
brazen  serpent  in  the  wilderness.  The  people  had  murmured 
against  God,  and  to  punish  them  He  sent  serpents  among  them, 
which  bit  them  and  killed  many.  The  Israelites  in  dismay  came 
to  Moses,  saying,  "  We  have  sinned,  .  .  .  pray  that  he  [the 
Lord]  may  take  away  these  serpents  from  us.  And  Moses  prayed 
for  the  people.  And  the  Lord  said  to  him :  Make  a  brazen  ser- 
pent, and  set  it  up  for  a  sign :  whosoever  being  struck  shall  look 
on  it,  shall  live.  Moses  therefore  made  a  brazen  serpent,  .  .  . 
which  when  they  that  were  bitten  looked  upon,  they  were  healed 
(Num.  xxi.  7-9).  The  Israelites  represent  the  human  race;  the 
desert  is  the  world.  Ever  since  our  first  parents  listened  to  the 
serpent  in  Paradise,  the  brood  of  noxious  reptiles  has  been  mul- 
tiplying, and  now  they  are  all  around  us,  watching  for  an  oppor- 


252     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

tunity  to  assail  us  and  set  their  poisonous  fangs  into  our  souls. 
There  are  serpents  of  pride,  envy,  hatred,  intemperance,  impurity, 
doubt,  and  despair.  Who  can  heal  a  soul  once  wounded  by  any 
of  these?  "  As  Moses  lifted  up  the  serpent  in  the  desert,  so  must 
the  Son  of  man  be  lifted  up"  (John  iii.  14).  He  hung  on  the 
cross,  sinless  though  He  was,  and  desired  that  the  blood  flowing 
from  His  wounds  should  heal  us;  but  just  as  the  Israelites  had 
to  look  at  the  brazen  serpent,  so  must  we  look  up  at  Christ  with 
faith  and  love.  The  Jews  watched  Him  hanging  on  the  cross, 
but  it  did  them  no  good,  for  they  did  not  believe  in  Him.  The 
penitent  thief  received  forgiveness,  for  he  had  unbounded  con- 
fidence in  our  Lord's  goodness  and  mercy.  Our  Saviour  Him- 
self promised,  if  He  were  lifted  up  from  the  earth,  to  draw  all 
men  to  Him ;  may  He  draw  us  and  give  us  pardon  and  the  kiss 
of  peace!  This,  my  brethren,  is  the  meaning  of  the  brazen  ser- 
pent —  it  is  a  type  of  the  mystery  of  the  cross,  a  type  devised  by 
God  long  before  the  crucifixion.  O  Crux,  avel  Christ  Himself 
foretold  the  fulfilment  of  the  prophecies  of  the  Old  Testament. 
For  instance,  before  His  last  journey  to  Jerusalem,  as  we  read  in 
to-day's  Gospel,  He  said  to  His  disciples :  "  Behold,  we  go  up  to 
Jerusalem,  and  all  things  shall  be  accomplished  which  were  writ- 
ten by  the  prophets  concerning  the  Son  of  man.  For  he  shall 
be  delivered  to  the  Gentiles,  and  shall  be  mocked,  and  scourged, 
and  spit  upon :  And  after  they  have  scourged  him,  they  will  put 
him  to  death;  and  the  third  day  he  shall  rise  again"  (Luke  xviii. 
3I-33)-  Yes,  our  Lord  foretold  His  resurrection  as  well  as  His 
death,  but  even  the  darkest  depths  of  His  shame  are  lighted  up 
by  the  Divine  power  and  wisdom  —  the  wisdom  that  so  wonder- 
fully foresaw  all  that  would  come  to  pass,  and  the  power  that 
fulfilled  all  predictions.  Thus  in  Passiontide  we  see  the  Man 
of  Sorrows  with  the  glory  of  heaven  shining  on  Him.  Let  us 
think  how  much  He  suffered,  and  with  what  inexhaustible  pa- 
tience, remembering  that  it  was  all  for  us,  for  every  one  of  us, 
to  make  atonement  for  our  sins  and  to  obtain  for  us  strength  to 
avoid  sin  in  future.  Listen  to  the  voice  of  Holy  Church,  who 
reminds  us  how  the  prophecies  and  types  of  the  Old  Testament 
were  fulfilled  most  perfectly  during  our  Saviour's  passion.  But 
the  Church  shows  us  another  picture  and  a  still  sadder  one,  for 


THE   SUFFERINGS   OF   OUR   LORD  253 

it  represents  ourselves.  The  sinful,  ungrateful  city  of  Jerusalem 
is  a  type  of  us,  and  it  is  to  us  that  the  words  are  addressed : 
"  Jerusalem,  Jerusalem,  O  turn  thee  to  the  Lord  thy  God."  Let 
us  obey  the  call.  Amen. 

THE  PASSION  OF  CHRIST 
,       BY  THE  REV.  J.  R.  NEWELL,  O.P. 

From  the  liturgical  offices  and  prayers  of  the  Church  during 
the  approaching  Lent  it  is  evident  that  her  mind  and  heart  are 
entirely  occupied  throughout  the  holy  season  with  the  memory 
of  our  Saviour's  redeeming  Passion  —  the  sufferings  by  which 
Jesus  drank  for  us  to  the  very  dregs  the  bitter  chalice  of  woe. 

To-day  the  Church  selects  the  portion  of  the  Gospel  just  read 
in  order  to  direct  our  thoughts  betimes,  as  Jesus  directed  the 
minds  of  His  Apostles,  to  the  great  mystery  of  our  Redemption. 
We  shall  therefore  be  in  harmony  with  the  spirit  of  the  Church 
if  we  devote  a  few  moments  this  morning  to  some  considerations 
on  the  Passion  of  Christ.  That  adorable  Passion  —  the  last  phase 
in  the  earthly  life  of  Jesus  —  is  the  greatest  and  most  fruitful 
of  devotions.  There  we  see  how  much  God  loved  us,  and  we 
are  powerfully  drawn  to  love  Him  in  return;  and  love  is  the 
direct  way  to  God  and  to  all  moral  power  and  wisdom.  There 
we  see  exemplified  the  fundamental  virtues  of  the  Christian  life, 
—  humility,  obedience,  constancy,  and  justice;  and  there  we  learn 
to  shun  sin  with  horror,  seeing  the  tremendous  price  that  was 
paid  for  our  deliverance  from  it,  even  the  precious  Blood  of  a 
God-man. 

In  meditating  on  the  Passion  of  Jesus  we  should  bear  in  mind 
that  His  sufferings  were  pre-ordained  by  God  for  our  redemption. 
Our  relation  to  God  is  of  a  moral  and  religious  character;  and 
by  our  fall  from  original  grace  we  were  spiritually  outcast  from 
Him,  and  were  amenable  to  the  claims  of  His  infinite  retributive 
justice ;  and  that  divine  Justice,  for  its  own  due  satisfaction  and 
our  redemption,  decreed  the  sufferings  of  the  Incarnate  Son  of 
God.  As  St.  Leo  expresses  it:  "Unless  Jesus  were  man  He 
could  not  suffer ;  unless  He  were  God  His  sufferings  could  bring 
us  no  remedy." 


254     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

This  divine  plan  of  redemption  was  revealed  to  mankind  in 
the  hour  of  our  fall,  and  the  revelation  of  it  was  repeated 
throughout  the  ages.  It  was  prefigured  in  the  immolation  of 
Isaac;  in  the  sacrifice  of  the  Paschal  Lamb,  and  in  the  setting 
up  of  the  Brazen  Serpent  in  the  desert  for  the  healing  of  the 
penitent.  It  was  the  chief  theme  of  the  prophets.  Speaking 
of  the  promised  Messias,  Isaias  said :  "  All  we  like  sheep  had 
gone  astray,  .  .  .  but  the  Lord  hath  laid  on  him  the  iniquities 
of  us  all.  .  .  .  He  hath  borne  our  infirmities  and  carried  our 
sorrows.  .  .  .  He  was  immolated  because  he  willed  it,  ...  and 
by  his  stripes  we  were  healed.  .  .  .  He  was  led  like  a  lamb  to 
the  slaughter,  not  opening  his  mouth.  ...  I  beheld  him  a  man 
of  sorrows  and  acquainted  with  infirmity.  .  .  .  He  was  wounded 
for  our  transgressions  and  bruised  for  our  sins."  And  Daniel 
said :  "  Thus  saith  the  Lord,  seventy  weeks  of  years "  —  four 
hundred  and  ninety  years  —  "are  set  from  the  decree  of  Cyrus 
to  rebuild  the  City  and  the  Temple,  when  the  Christ  shall  appear. 
.  .  .  And  he  shall  be  slain,  and  iniquity  shall  be  atoned.  .  .  .  And 
his  people  that  shall  deny  him  shall  be  his  no  more."  Again: 
the  Royal  Prophet  portrayed  the  Messias  grieving  and  praying 
in  His  atoning  sorrows :  "  O  God,  my  God,  look  upon  me  .  .  . 
the  sins  of  my  people  cry  out  upon  me  .  .  .  our  fathers  hoped 
in  thee  and  were  delivered.  .  .  .  Save  my  soul  from  the  jaws  of 
the  wicked.  .  .  .  All  the  ends  of  the  earth  shall  remember  and 
shall  be  converted  to  thee."  And  Jeremias :  "  All  ye  that  pass  by 
the  way  attend,  and  see  if  there  be  any  sorrow  like  to  my  sor- 
row." Jesus  cited  these  prophecies  and  predicted  their  approach- 
ing fulfilment  in  Himself  at  the  hands  of  the  Jews  in  Jerusalem. 
And  He  found  there  ready  at  hand  all  the  elements  that  were  to 
contribute  to  the  accomplishment  of  His  death;  for  He  found  a 
degenerate  people;  a  dominant  class  of  proud  and  avaricious 
pharisees;  a  cowardly  Gentile  ruler,  and  a  traitorous  disciple  — 
a  Judas.  Amid  such  conditions  His  Passion  was  inevitable  in 
view  of  the  abasement  enacted  by  His  Incarnation  and  of  the 
revelation  of  His  Divinity  to  men  determined  not  to  believe  Him. 
His  own  testimony  to  Himself  gave  them  the  power  to  accuse 
and  condemn  Him. 

The  sorrows  of  Jesus  were  unfathomable,  as  they  sprang  from 


THE   SUFFERINGS   OF   OUR   LORD  255 

His  knowledge  and  His  love.  From  His  knowledge  of  God, 
for  His  human  Soul  possessed  the  immediate  vision  of  the  Divine 
Essence  —  of  the  face  of  God.  From  His  knowledge  of  mortal 
sin,  for  He  comprehended  its  immeasurable  heinousness  as  an 
infinite  affront  to  God.  From  His  love  for  God  and  for  man,  by 
which  He  embraced  both,  and  sought,  with  all  the  might  of  a 
God-man,  to  reconcile  and  unite  the  adorable  Creator  and  His 
erring  creature.  His  sufferings  were  intense  beyond  compre- 
hension, both  from  His  surpassing  sensitiveness  and  the  bound- 
less cruelty  of  the  Jews ;  and  He  was  buffeted  in  the  face,  dragged 
about,  thrown  down,  scourged,  crowned  with  thorns,  mocked, 
execrated,  spit  upon,  and  crucified. 

To  Jesus,  therefore,  the  Divine  Victim  and  hero  of  eternal 
justice  and  love,  who  for  the  honor  of  God  and  human  redemp- 
tion gave  His  precious  life  for  all  and  each  of  us,  let  us  render 
grateful  and  loving  sympathy  by  the  avoidance  of  sin  and  the 
constant  remembrance  of  His  passion.  Let  us  be  imbued  with 
the  spirit  of  the  Cross.  It  is  the  science  of  the  Saints.  It  fired 
the  Apostles  with  the  love  and  intrepidity  that  converted  the 
world.  It  sustained  the  martyrs  in  their  heroic  testimony  for  the 
faith,  and  it  inspired  the  works  of  benevolence  and  charity  that 
have  dignified  and  blessed  human  society  throughout  the  Chris- 
tian ages.  Let  no  one  shrink  from  partaking  in  the  sorrows  and 
humiliation  of  the  Cross  of  Christ.  He,  the  Incarnate  God,  has 
stripped  it  of  all  its  ignominy  and  woe,  and  has  made  it  to  be 
for  all  who  embrace  it  the  source  of  divinest  honor  and  glory. 
So  teaches  St.  Paul :  "  If  we  suffer  with  Christ  we  shall  also  be 
glorified  with  Him."  And  St.  Peter :  "  This  is  thanksworthy ; 
for  unto  this  are  you  called ;  because  Christ  also  suffered  for  us, 
leaving  you  an  example  that  you  should  follow  His  steps.  .  .  . 
Christ  therefore  having  suffered  for  us  be  you  also  armed  with 
the  same  thought."  And  let  this  saving  thought,  which  is  our 
faith,  find  expression  in  devotion,  and  bring  us  all  together  dur- 
ing Lent  to  make  the  way  of  the  Cross  and  to  attend  daily,  if 
possible  —  at  Holy  Mass,  which  is  the  perpetuation  of  the  heroic 
Passion  and  death  of  Jesus  —  the  unbloody  sacrifice  of  the  same 
living  glorious  victim  who  died  for  our  redemption  in  Calvary. 


256     PAROCHIAL  COURSE   OF  INSTRUCTIONS 

References 

Hehel,  "  The  Fourth  Article  of  the  Creed,"  in  Sermons  on  Christian 
Doctrine;  Graham,  in  Pulpit  Commentary,  Vol.  I;  Smith,  in  Horn.  Monthly, 
January  and  February,  1918;  Bourdaloue  and  Bossuet,  in  Great  French 
Sermons,  Series  I ;  Monsabre,  in  Lenten  Conferences  of  1880. 

Cath.  Encyc.,  Vol.  XI,  pp.  530  ff. ;  Vol.  I,  pp.  224  ff. ;  Vol.  VI,  pp.  92  ff. ; 
Vol.  IV,  pp.  517,  540;  Vol.  XII,  pp.  614  ff. ;  Summa  Theol.,  Ill,  qq.  46-49; 
Tanquerey,  De  Verbo  Incarnato,  Nos.  1105,  1106,  mo  ff. ;  Pohle-Preuss, 
Soteriology,  pp.  41  ff. ;  Maas,  Christ  in  Type  and  Prophecy;  Vaughan,  The 
Divine  Armory,  etc.,  pp.  105  ff. ;  Callan,  Illustrations  for  Sermons,  etc., 
pp.  22  ff. ;  Bellord,  Meditations,  etc.,  Vol.  I,  p.  304 ;  Marsh,  in  Messianic 
Philosophy,  p.  166;  Poelzl-Martindale,  The  Passion  and  Glory  of  Christ. 


FIRST  SUNDAY  OF  LENT 

SUBJECT 
THE   HOLY   EUCHARIST 

TEXT 

And  when  he  had  fasted  forty  days  and  forty  nights,  afterwards  he  was 
hungry.  .  .  .  And  behold  angels  came  and  ministered  to  him.  —  MATT. 
iv.  2,  ii. 

Analysis 

INTRODUCTION.  Christ  in  to-day's  Gospel  rejected  the  devil's 
proposal  to  change  stones  into  bread  to  satisfy  His  hunger,  and 
later  He  received  food  through  the  ministration  of  Angels.  Our 
souls  in  this  life  are  frequently  tempted  with  the  food  offered 
by  the  evil  one,  which  consists  in  forbidden  pleasures  and  satis- 
factions ;  but  against  this  table  of  devils  Christ  has  prepared  for 
our  souls  the  food  of  Angels  in  the  Holy  Eucharist. 

I.  Institution  of  the  Holy  Eucharist,  i.  At  the  synagogue 
in  Capharnaum  a  year  before  His  death  our  Lord  promised  His 
disciples  and  the  Jews  that  He  would  give  them  His  flesh  to  eat 
and  His  blood  to  drink  (John  vi).  2.  This  promise  the  Saviour 
fulfilled  the  night  before  He  suffered  when,  at  the  Last  Supper, 
He  changed  bread  and  wine  into  His  body  and  blood  and  gave 
to  His  disciples,  empowering  them  and  their  successors  to  do 
what  He  had  done.  3.  Christ  instituted  the  Holy  Eucharist  after 


THE   HOLY    EUCHARIST  257 

the  Paschal  meal  in  order  to  show  that  the  ancient  law  had  now 
given  way  to  the  New  Law,  the  shadow  to  the  reality.  This  took 
place  on  the  eve  of  our  Lord's  death,  because  the  Eucharist  was 
His  last  bequest  to  the  world. 

II.  The  names  by  which  the  Holy  Eucharist  is  designated. 

1.  Eucharist  signifies  grace  or  thanksgiving.    This  Sacrament 
contains  the  Author  of  Grace  Himself,  and  it  was  instituted  with 
an  act  of  thanksgiving.     2.  Communion  signifies  that  this  is 
the  Sacrament  of  unity  and  charity.     3.  Viaticum  signifies  that 
the  Holy  Eucharist  is  the  food  of  our  mortal  pilgrimage  and  the 
preparation  for  our  eternal  life. 

III.  The  Holy  Eucharist  as  a  Sacrament,     i.  Three   things 
are  required  for  a  sacrament:  (a)  institution  by  Christ;  (b)  a 
sensible  sign;  (c)   inward  grace.     The  Holy  Eucharist  was  in- 
stituted by  Christ,  as  said  above ;  its  sensible  sign  consists  in  the 
species  of  bread  and  wine;  its  inward  grace  is  a  special  union 
with  Christ.    2.  The  Holy  Eucharist  has  at  all  times  from  its  in- 
stitution been  regarded  as  a  true  Sacrament,  as  we  know  from 
tradition  and  the  inspired  writers.     3.  The  Holy  Eucharist  dif- 
fers from  other  Sacraments  in  that  it  is  permanent,  whereas 
they  are  transient;  its  elements  are  changed,  whereas  the  ele- 
ments of  the  other  Sacraments  remain.     4.  The  Eucharist,  al- 
though consisting  of  the  two  elements  of  bread  and  wine,  is  but 
one  Sacrament,  since  it  signifies  but  one  thing,  namely,  the  nour- 
ishment of  the  soul.    5.  The  Eucharist  calls  to  mind  three  things: 
(a)  the  passion  of  Christ  in  the  flesh,  of  which  it  is  the  com- 
memoration;  (b)  the  grace  of  spiritual  nourishment,  of  which 
it  is  the  cause,  in  the  present;  (c)  eternal  glory  in  the  future,  of 
which  it  is  the  pledge. 

CONCLUSION,  i.  To  the  Eucharist  are  due  the  greatest  honor 
and  reverence,  which  should  be  manifested  by  frequently  receiv- 
ing Holy  Communion,  by  devout  prayers  and  genuflections,  visits 
to  the  Blessed  Sacrament,  proper  behavior  in  Church,  etc. 

2.  Meditation  on  the  Holy  Eucharist  should  raise  the  mind  to 
the  heavenly  mysteries  which  it  contains,  represents,  and  fore- 
shadows. 


258 

Catechism  of  the  Council  of  Trent,  Part  II 

THE  SACRAMENT  OF  THE  EUCHARIST 
DIGNITY  OF  THE  EUCHARIST 

Of  all  the  sacred  mysteries  bequeathed  to  us  by  our  Lord  as 
unfailing  sources  of  grace,  there  is  none  that  can  be  compared 
to  the  most  holy  Sacrament  of  the  Eucharist.  For  no  crime, 
therefore,  is  there  reserved  by  God  a  more  terrible  vengeance 
than  for  the  sacrilegious  abuse  of  this  adorable  Sacrament,  which 
is  replete  with  holiness  itself.1  The  Apostle,  illumined  with  wis- 
dom from  above,  clearly  saw  and  emphatically  announced  these 
awful  consequences,  when,  having  declared  the  enormity  of  their 
guilt  who  discern  not  "the  body  of  the  Lord,"  he  immediately 
added,  "therefore  are  there  many  infirm  and  weak  among  you, 
and  many  sleep."  z  That  the  faithful,  therefore,  deeply  impressed 
with  the  divine  honor  due  to  this  heavenly  Sacrament,  may  derive 
from  its  participation  abundant  fruit  of  grace  and  escape  the  just 
anger  of  God,  the  pastor  will  explain  with  indefatigable  diligence 
all  those  things  which  seem  best  calculated  to  display  its  majesty. 

ITS  INSTITUTION 

Following  the  example  of  St.  Paul,  who  declares  to  the  Corin- 
thians what  he  had  received  from  the  Lord,  the  pastor  will  begin 
by  explaining  to  the  faithful  the  circumstances  of  its  institution. 
These  he  will  find  thus  clearly  recorded  by  the  Evangelist:  our 
Lord,  who  "  having  loved  his  own  .  .  .  loved  them  to  the  end,"  s 
to  give  them  some  admirable  and  divine  pledge  of  this  His  love, 
aware  that  the  hour  was  come  when  He  should  pass  out  of  this 
world  to  the  Father,  by  an  effect  of  wisdom  which  transcends  the 
order  of  nature,  devised  a  means  of  being  always  present  with 
His  own.  Having  celebrated  the  feast  of  the  paschal  lamb  with 
His  disciples,  that  the  figure  might  give  way  to  the  reality,  the 
shadow  to  the  substance,  "  Jesus  took  bread,"  and  giving  thanks 
to  God,  "  blessed  and  broke :  and  gave  to  his  disciples,  and  said : 
Take  ye,  and  eat.  This  is  my  body,  which  shall  be  delivered  for 
you :  do  this  for  a  commemoration  of  me."  And  taking  the 

*  Dionys.  de  Eccl.  Hier,  c.  6;  et  de  consec.  dist.  c.  2,  nihil  in. 
1  I  Cor.  xi.  30.  *  John  xiii.  I. 


THE   HOLY    EUCHARIST  259 

chalice  also  after  he  had  supped,  he  said,  "  This  chalice  is  the 
new  testament  in  my  blood :  this  do,  as  often  as  you  shall  drink  it 
in  commemoration  of  me." 1 

WHY  CALLED  "  THE  EUCHARIST  " 

Satisfied  that  language  could  supply  no  one  word  sufficiently 
comprehensive  to  give  full  expression  to  the  dignity  and  excel- 
lence of  this  Sacrament,  sacred  writers  have  endeavored  to  ex- 
press it  by  a  variety  of  appellations.  It  is  sometimes  called  the 
"  Eucharist,"  a  word  which  may  be  translated  "  good  grace,"  or 
"thanksgiving."  The  propriety  of  the  first  translation  appears 
from  two  considerations :  the  Eucharist  gives  a  foretaste  of  eter- 
nal life,  of  which  it  is  written:  "The  grace  of  God  [is]  life  ever- 
lasting." 2  It  also  contains  Christ  our  Lord,  the  true  grace,  and 
the  source  of  all  heavenly  gifts.  The  other  translation  is  no  less 
appropriate,  for  when  we  offer  this  most  spotless  victim,  we  ren- 
der to  God  a  homage  of  infinite  value  in  return  for  all  the  benefits 
which  we  have  received  from  His  bounty,  particularly  for  the  in- 
estimable treasure  of  grace  bestowed  on  us  in  this  Sacrament. 
The  word  "  thanksgiving,"  also  accords  with  the  conduct  of  our 
Lord  when  instituting  this  mystery :  "  Taking  bread,  he  brake  it, 
and  gave  thanks."  3  David  too,  contemplating  the  grandeur  of 
this  mystery,  says :  "  He  hath  made  a  remembrance  of  his  won- 
derful works,  being  a  merciful  and  gracious  Lord :  he  hath  given 
food  to  them  that  fear  him  " ; 4  but  he  had  premised  these  words 
of  thanksgiving  with,  "  His  work  is  praise  and  magnificence." 5 

THE  EUCHARIST   IS  ALSO   CALLED  "SACRIFICE,"  "COMMUNION" 

The  Eucharist  is  also  frequently  called  the  "  Sacrifice,"  of 
which  we  shall  treat  more  at  large  in  the  subsequent  part  of  this 
exposition.  It  is  also  called  "  Communion,"  a  word  borrowed 

1  Matt.  xxvi.  26;  Mark  xiv.  22;  Luke  xxii.  19;  I  Cor.  xi.  24.  On  the 
institution  of  the  Eucharist,  see  C.  Trent,  Sess.  13,  c.  2,  de  Euch. ;  Leo, 
serm.  7,  de  Pass.  c.  3  ;  Euseb.  Emiss.  horn.  4 ;  de  consec.  dist.  2, 1,  quia  corpus. 

1  Rom.  vi.  23. 

*  Matt.  xxvi.  26;  Mark  xiv.  22;  Luke  xxii.  19;  I  Cor.  xi.  24. 

4  Ps.  ex.  4,  5. 

'  Ps.  ex.  3.  Chrysost.  hom.  24,  in  i  ad  Cor.  ad  haec  verba,  Calix 
benedictionis ;  Cypr.  lib.  de  lapsis. ;  Ambr.  lib.  5,  de  Sacr.  c.  3 ;  St.  Th.  p.  3, 
q.  73,  a.  4. 


26o      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

from  the  Apostle,  when  he  says :  "  The  chalice  of  benediction, 
which  we  bless,  is  it  not  the  communion  of  the  blood  of  Christ? 
And  the  bread,  which  we  break,  is  it  not  the  partaking  of  the 
body  of  the  Lord?"1 

THE  "  SACRAMENT  OF  PEACE  AND  CHARITY  " 

"  This  Sacrament,"  to  use  the  words  of  Damascene,  "  unites  us 
to  Christ,  and  renders  us  partakers  of  his  flesh,  and  of  his  divinity, 
reconciles  us  to  each  other  in  the  same  Christ,  and  consolidates 
us  as  it  were  into  one  body."  2  Hence  it  is  also  called  the  "  Sacra- 
ment of  peace  and  charity,"  giving  us  to  understand  how  un- 
worthy the  name  of  Christians  are  they  who  indulge  in  enmity ; 
and  that  hatred,  discord,  and  strife  are  to  be  banished  from  the 
society  of  the  faithful,  as  their  worst  enemies.  This  obligation 
becomes  still  more  imperative  when  we  reflect  that  in  the  daily 
oblation  of  the  sacred  mysteries  we  profess  to  study  with  watch- 
ful solicitude  to  preserve  peace  and  charity  inviolate. 

ALSO  CALLED  "  VIATICUM  " 

Sacred  writers  also  frequently  call  it  the  "  Viaticum,"  as  well 
because  it  is  the  spiritual  food  by  which  we  are  supported  during 
our  mortal  pilgrimage,  as  also  because  it  prepares  for  us  a  passage 
to  eternal  happiness  and  everlasting  glory.  Hence,  in  accordance 
with  the  ancient  practice  of  the  Church,  none  of  the  faithful  are 
suffered  to  depart  this  life  without  being  previously  fortified  with 
this  living  bread  from  heaven. 

THE  "  SUPPER  " 

The  name  of  the  "  Supper  "  has  also  been  sometimes  given  to 
this  Sacrament  by  the  most  ancient  Fathers,  in  imitation  of  the 
Apostle,8  because  it  was  instituted  by  our  Lord  at  the  saving 
mystery  of  the  Last  Supper.4 

1  i  Cor.  x.  16. 

*  Damasc.  lib.  4,  de  fid.  orthod.  c.  4.    See  Iren.  lib.  5,  c.  7;  Chrys.  hom. 
44  et  45  in  Joan.;  Cyrill.  in  lib.  7,  in  Joan.  c.  13;  St  Cyril  of  Jerusalem 
Catech.  4 ;  Aug.  Tract,  26,  in  Joan. ;  C.  Trent,  sess.  13,  de  Euchar.  in  proef. 
Concil.  Nicoen.  21,  Cart.  4,  c.  77  et  26,  q.  6,  passim, 

*  I  Cor.  xi.  20.  *  Cypr.  de  coena.  Domini. 


THE   HOLY   EUCHARIST  261 

THE  EUCHARIST   TO  BE  CONSECRATED  AND  RECEIVED  FASTING 

This  circumstance,  which  regards  the  time  of  its  institution, 
does  not,  however,  justify  the  inference  that  the  Eucharist  is  to 
be  consecrated  or  received  by  persons  not  fasting.  The  salutary 
practice  of  consecrating  and  receiving  it  fasting,  introduced,  as 
ancient  writers  record,  by  the  Apostles,  has  always  been  observed 
in  the  Church.1 

THE  EUCHARIST  A  SACRAMENT 

Having  thus  premised  an  explanation  of  the  names  by  which 
this  Sacrament  is  distinguished,  the  pastor  will  teach  that  it  has 
all  the  qualities  of  a  true  Sacrament,  and  is  one  of  the  seven 
which  have  been  at  all  times  recognized  and  revered  by  the  Cath- 
olic Church.  Immediately  after  the  consecration  of  the  chalice, 
it  is  called  "  a  mystery  of  faith  " ;  and,  to  omit  an  almost  innumer- 
able host  of  sacred  writers,  vouchers  of  the  same  doctrine,  that 
the  holy  Eucharist  is  a  Sacrament  is  demonstrated  by  the  very 
nature  of  a  Sacrament.  It  has  sensible  and  outward  signs :  it  sig- 
nifies and  produces  grace  in  the  soul ;  and  all  doubt  as  to  its  insti- 
tution by  Christ  is  removed  by  the  Apostle  and  the  Evangelists. 
These  circumstances,  combining  as  they  do  to  establish  the  truth 
of  the  Sacrament,  do  away  with  the  necessity  of  pressing  the 
matter  by  further  argument.2 

THE  NAME  OF  SACRAMENT,   GIVEN   TO   MANY  THINGS   IN   THE 
EUCHARIST,  STRICTLY  APPLIES  TO  THE  SPECIES  ONLY 

That  in  the  Eucharist  there  are  many  things  to  which  sacred 
writers  have  occasionally  given  the  name  of  Sacrament,  the  pas- 
tor will  particularly  observe.  Sometimes  its  consecration,  some- 
times its  reception,  frequently  the  body  and  blood  of  our  Lord 
which  are  contained  in  it,  are  called  the  Sacrament;  because,  as 
St.  Augustine  observes,  this  Sacrament  consists  of  two  things, 
the  visible  species  of  the  elements,  and  the  invisible  flesh  and 
blood  of  our  Lord  Jesus  Christ.3  We  also  say  that  this  Sacra- 

i  Aug.  Epist  1 88,  c.  6. 

1  Aug.  lib.  3,  de  Trinit.  cap.  4,  et  I,  20;  contra  Faust,  cap.  13 ;  Ambr.  lib. 
I,  de  sacram.  cap.  2;  C.  Trent,  sess.  13,  de  Euch.  c.  5;  St.  Thomas,  3,  p.  g. 
73,  art.  i. 

*  De  Catec.  erud.  lib.  5,  c.  16.    The  sense  of  St.  Augustine  is  quoted  here, 


262      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

ment  is  to  be  adored,1  meaning,  of  course,  the  body  and  blood  of 
our  Lord.  But  all  these,  it  is  obvious,  obtain  the  name  of  Sacra- 
ment in  its  less  strict  sense ;  the  species  of  bread  and  wine,  strictly 
speaking,  constitute  the  Sacrament. 

THE  EUCHARIST  DIFFERS   FROM   THE  OTHER   SACRAMENTS 

The  great  points  of  difference  between  this  and  the  other  Sac- 
raments are  easily  understood.  The  other  Sacraments  are  per- 
fected by  the  use  of  their  matter,  that  is,  by  their  administration ; 
Baptism,  for  instance,  becomes  a  Sacrament  when  the  ablution 
has  been  performed.  But  the  Eucharist  is  constituted  a  Sacra- 
ment by  the  sole  consecration  of  the  elements,  and  when  preserved 
in  a  pyx,  or  deposited  in  a  tabernacle,  under  either  species  it 
ceases  not  to  be  a  Sacrament.  In  the  material  elements  of  which 
the  other  Sacraments  are  composed,  no  change  takes  place.  In 
baptism,  for  instance,  the  water,  in  confirmation  the  chrism,  lose 
not,  in  their  administration,  the  nature  of  water  and  of  oil.  But 
in  the  Eucharist,  that  which  before  consecration  was  bread  and 
wine,  becomes,  after  consecration,  really  and  substantially  the 
body  and  blood  of  our  Lord. 

THE  SACRAMENTAL  MATTER   COMPOSED  OF   TWO  ELEMENTS,  BUT 
CONSTITUTIVE  OF  ONE  SACRAMENT 

But  although  in  the  Eucharist  the  sacramental  matter  consists 
of  two  elements,  that  is,  of  bread  and  wine,  yet  guided  by  the 
authority  of  the  Church,  we  profess  that  they  are  elements,  not 
of  two,  but  of  one  Sacrament.  This  is  proved  by  the  very  num- 
ber of  the  Sacraments,  which,  according  to  the  doctrine  of  apos- 
tolic tradition  and  the  definitions  of  the  Councils  of  Lateran,2 
Florence,3  and  Trent,4  is  confined  to  seven.  It  also  follows  from 
the  nature  of  the  Holy  Eucharist.  The  grace  which  it  imparts 
renders  us  one  mystic  body;  and  to  accord  with  what  it  accom- 

not  his  words;  see  the  book  of  Lanfranc  against  Berengarius;  also  de 
consecratione,  clist.  2. 

1  C.  Trent,  sess.  15,  de  Euch.  cap.  5,  et  can.  6. 

*  Of  the  councils  here  cited,  the  general  council  of  the  Lateran  under 
Innocent  II  does  not  distinctly  number  the  seven  Sacraments,  but  from 
its  canons  their  number  is  clearly  obtained. 

1  C.  of  Florence,  de  sacramentis.  *  C.  of  Trent,  sess.  7,  can.  i. 


THE   HOLY   EUCHARIST  263 

plishes,  the  Eucharist  must  constitute  but  one  Sacrament  —  one, 
not  by  consisting  of  one  element,  but  by  signifying  one  thing. 
Of  this,  the  analogy  which  exists  between  this  our  spiritual  food 
and  the  food  of  the  body  furnishes  an  illustration.  Meat  and 
drink,  although  two  different  things,  are  used  only  for  one  object, 
the  sustenance  of  the  body ;  so  should  the  two  different  species  of 
the  Sacrament,  to  signify  the  food  of  the  soul,  be  significant  of 
one  thing  only,  and  constitute  therefore  but  one  Sacrament.  The 
correctness  of  this  analogy  is  sustained  by  these  words  of  our 
Lord :  "  My  flesh  is  meat  indeed :  and  my  blood  is  drink  indeed."  * 

THE  EUCHARIST  SIGNIFIES  THREE  THINGS 

What  the  Sacrament  of  the  Eucharist  signifies  the  pastor  will 
also  carefully  explain,  that  on  beholding  the  sacred  mysteries  the 
faithful  may  at  the  same  time  feed  their  souls  on  the  contempla- 
tion of  heavenly  things.  This  Sacrament,  then,  is  significant  of 
three  things :  the  passion  of  Christ,  a  thing  past ;  divine  grace,  a 
thing  present ;  and  eternal  glory,  a  thing  future.  It  is  significant 
of  the  passion  of  Christ :  "  Do  this,"  says  our  Lord,  "  for  a  com- 
memoration of  me."  z  "  As  often,"  says  the  Apostle,  "  as  you 
shall  eat  this  bread,  and  drink  the  chalice,  you  shall  show  the 
death  of  the  Lord,  until  he  came."3  It  is  significant  of  divine 
grace,  which  is  infused,  on  receiving  this  Sacrament,  to  nurture 
and  preserve  the  soul.4  As  by  Baptism  we  are  begotten  to  new- 
ness of  life,  and  by  Confirmation  are  strengthened  to  resist  Satan 
and  to  profess  openly  the  name  of  Christ,  so  by  the  Sacrament  of 
the  Eucharist  are  we  spiritually  nurtured  and  supported.  It  is 
also  significant  of  eternal  glory,  which,  according  to  the  divine 
promises,  is  reserved  for  us  in  our  celestial  country.  These  three 
things,  distinguished  as  they  are  by  different  times,  —  past,  pres- 
ent, and  future,  —  the  Holy  Eucharist,  although  consisting  of 
different  species,  marks  as  significantly  as  if  they  were  but  one. 

1  John  vi.  56.     .  *  Luke  xxii.  19. 

*  I  Cor.  xi.  26.  *  Tertul.  de  Resur.  carnis,  c.  8. 


264      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

Sermons 

THE  MOST  HOLY  SACRAMENT  OF  THE  ALTAR 
BY  THE  REV.  P.  HEHEL,  S.J. 

I.  Various  Names  Given  to  this  Sacrament.  This  Sacrament 
is  known  by  many  different  names  in  the  writings  of  the  Fathers, 
who  seem  to  have  had  recourse  to  them  in  order  to  express  its 
wonderful  excellence,  one  word  being  insufficient  to  do  so. 

(a)  The   name   Eucharist   is   the   one   most  commonly  used 
by  early  writers,  and  denotes  "  good  grace,"   "  thanksgiving," 
"praise."    It  is  a  name  peculiarly  applicable  to  this  Sacrament, 
for  it  not  only  brings  before  us  the  thought  of  everlasting  life, 
—  "The  grace  of  God   [is]  life  everlasting"   (Rom.  vi.  23), — 
but  the  Sacrament  of  the  Altar  truly  contains  Christ  our  Lord, 
who  is  Himself  grace  and  the  source  of  all  grace.     The  word 
"Eucharist"  means  also  "thanksgiving"  and  "praise,"  and  it  is 
by  means  of  this  Holy  Sacrament  that  we  daily  give  thanks  to 
God  for  all  His  benefits,  and  especially  for  the  highest  gift  of 
all,  bestowed  upon  us  in  this  mystery.    Our  Lord  Himself  offered 
it  in  thanksgiving,  for  the  evangelists  record  that  at  its  institution 
He  took  bread,  and  blessed  it,  and  broke  it,  and  gave  thanks. 

(b)  The  Fathers  speak  of  this  Sacrament  also  as  the  Sacri- 
fice.   They  do  this  for  two  reasons :  ( I )  it  is  a  constant  commem- 
oration of  the  sacrifice  of  the  innocent  Lamb  of  God  who  was 
slain  on  the  altar  of  the  cross  and  offered  to  His  Heavenly  Father 
for  the  salvation  of  mankind,  and   (2)   it  contains  everything 
which  according  to  the  Old  Law  had  to  be  observed  in  connection 
with  sacrifices.    A  lamb  had  to  be  slain,  offered  to  God,  and  then 
consumed  by  fire.    So,  too,  the  Body  and  Blood  of  the  Lamb  of 
God  are  offered  up,  as  a  sacrifice,  by  the  words  of  consecration, 
and  finally  consumed  by  the  priest. 

(c)  A  third  name  given  to  this  Sacrament  is  Communion.    It 
unites  us  with  Christ  and  makes  us  participate  in  His  Body  and 
His  divinity.    St.  Paul  says  ( i  Cor.  x.  16) :  "  The  chalice  of  bene- 
diction, which  we  bless,  is  it  not  the  communion  of  the  blood  of 
Christ  ?  "    It  unites  us  also  one  with  another,  so  that  we  may  be 
one  in  Christ,  and  incorporated  as  members  of  His  Body.    We 


THE   HOLY    EUCHARIST  265 

are  united  in  one  vast  association,  and  live  as  brothers  and  sisters 
in  Him.  Whoever  desires  to  come  to  this  Sacrament  must  lay 
aside  all  enmity  and  ill  will,  and  must  love  his  neighbors  as  him- 
self. Hence  it  is  also  known  as  the  Sacrament  of  Peace,  for  none 
can  receive  it  worthily  whose  hearts  are  full  of  bitterness  and 
wrath. 

(d)  Another  name  is  The  Lord's  Supper;  it  is  so  called  be- 
cause it  was  instituted  by  our  Lord  at  the  Last  Supper  which  He 
ate  with  His  disciples  before  His  Passion.     It  may  be  called  a 
supper  also  because  we  receive  His  Body  and  Blood  under  the 
forms  of  bread  and  wine  to  nourish  our  souls  that  they  may  enjoy 
eternal  life. 

(e)  It  is  also  called  the  Commemoration  or  Memorial  of  the 
death  of  Christ.     He  offered  Himself  for  the  sins  of  the  world 
and  shed  His  Blood  for  us,  and  we  ought  always  to  remember 
His  Love.     At  the  Last  Supper  He  said :  "  This  do  ye  ...  for 
the  commemoration  of  me.     For  as  often  as  you  shall  eat  this 
bread,  and  drink  the  chalice,  you  shall  show  the  death  of  the 
Lord"  (i  Cor.  xi.  25,  26). 

(f)  When  given  to  the  dying,  this  Sacrament  is  termed  the 
Viaticum.    We  are  all  wanderers  here  on  earth,  travellers  mak- 
ing our  way  to  our  heavenly  home,  and  the  Body  of  Christ  is  our 
food  on  our  journey,  and  especially  when  we  are  on  the  point  of 
departure  from  this  world.     Every  Christian  must  desire  to  re- 
ceive his  viaticum  —  his  food  for  the  journey  —  before  he  dies. 

(g)  We  speak  generally  of  the  Sacrament  of  the  Altar  because 
it  is  offered  at  an  altar,  and  because  it  fulfils  all  the  three  condi- 
tions of  a  Sacrament :  viz.,  it  has  the  outward  signs  of  bread 
and  wine ;  it  was  instituted  by  Christ ;  and  it  imparts  grace, 
which  is  given  most  abundantly  in  this  Sacrament,  for  it  contains 
the  author  of  all  grace,  the  Body  and  Blood  which  Christ  took 
of  the  Blessed  Virgin  His  Mother,  and  which  He  carried  into 
heaven. 

It  follows  that  this  Sacrament  far  surpasses  all  the  rest  in 
value  and  dignity.  In  the  others  God  gives  grace  through 
things  of  His  own  creation,  —  water,  oil,  balsam,  etc.,  —  but  in 
this  Sacrament  we  receive  not  merely  grace,  but  the  Lord  of 
Grace  Himself,  the  Author  and  Source  of  all  graces. 


266     PAROCHIAL   COURSE   OF  INSTRUCTIONS 

In  the  other  Sacraments  the  outward  signs  remain  unchanged ; 
in  Baptism  the  water  continues  to  be  natural  water ;  in  Confirma- 
tion the  oil  and  balm  are  not  altered,  although  God  has  con- 
nected His  grace  with, these  outward  signs  in  such  a  way  that 
He  gives  grace  at  once,  whenever  these  signs  are  used  in  ad- 
ministering the  Sacraments.  But  in  the  Sacrament  of  the  Altar, 
after  the  words  of  consecration  have  been  uttered,  the  bread  and 
wine  have  ceased  to  be  bread  and  wine,  and  have  been  changed 
into  the  living  Body  and  most  holy  Blood  of  Christ  —  only  in 
outward  appearance  do  the  bread  and  wine  seem  unchanged. 

In  the  other  Sacraments  the  things  that  serve  as  their  matter, 
the  water,  oil,  and  balsam,  are  created  and  given  by  God.  But  in 
the  Sacrament  of  the  Altar  God  Himself  is  present,  giving  the 
most  wonderful  gifts  of  grace.  Christ  our  Saviour  comes  so 
close  to  us  that  He  allows  us  really  to  receive  Him.  He  becomes 
part  of  our  very  selves,  unites  Himself  so  intimately  with  us  that 
we  become  "  members  of  his  body,  of  his  flesh,  and  of  his  bones  " 
(Eph.  v.  30). 

God  is  far  above  the  grace  that  He  gives  us,  and  so  this  Sacra- 
ment far  surpasses  all  the  rest  in  value  and  excellence. 

But  if  this  is  so,  why  is  it  placed  third  in  the  list  of  Sacraments 
and  not  first? 

Because  the  natural  order  of  things  requires  this  arrangement. 
Man  is  born  again  in  Baptism,  he  is  strengthened  in  Confirma- 
tion, and  then  he  requires  food  to  sustain  him  in  the  spiritual  life. 
As  the  Sacrament  of  the  Altar  supplies  this  food,  it  occupies  the 
third  place,  although  its  great  dignity  would  otherwise  make  us 
set  it  at  the  head  of  the  list. 

II.  Types  of  this  Sacrament.  The  whole  of  the  Old  Cove- 
nant was  a  figure  or  type  of  the  New ;  it  all  refers  to  the  mysteries 
to  be  instituted  by  Christ  under  the  New  Law,  and  to  none  is 
such  frequent  allusion  made  as  to  the  mystery  of  the  Holy 
Eucharist,  being  the  greatest  of  all.  From  it,  as  from  their 
source,  flow  all  graces ;  about  it,  as  their  centre,  all  converge ;  in 
it  culminate  all  the  benefits  of  our  redemption  by  Christ.  It  is 
therefore  natural  that  there  should  be  many  types  of  it  in  the 
Old  Testament.  The  earliest  is  the  sacrifice  of  bread  and  wine 
offered  by  Melchisedech,  for  which  reason  Christ  is  called  "a 


THE   HOLY   EUCHARIST  267 

high  priest  for  ever  according  to  the  order  of  Melchisedech  " 
(Heb.  vi.  20). 

Another  obvious  type  was  the  manna,  with  which  God  fed  the 
Israelites  for  forty  years  in  the  desert.  The  Paschal  lamb  was 
also  a  type ;  God  commanded  the  Israelites  to  kill  and  eat  it  once 
each  year,  with  unleavened  bread. 

Another  type  was  the  shevvbread  or  loaves  of  proposition, 
offered  daily  in  the  name  of  the  twelve  tribes  of  Israel  and  kept 
perpetually  in  the  Temple. 

There  is  reference  to  this  Sacrament  in  the  book  of  Proverbs 
(ix.  2),  where  we  read  that  Wisdom  "hath  slain  her  victims, 
mingled  her  wine,  and  set  forth  her  table." 

By  means  of  these  and  many  other  passages  in  Holy  Scripture, 
God  wished  to  prepare  men  for  the  institution  of  this  greatest  of 
all  mysteries. 

III.  Significance  of  this  Sacrament.  There  are  two  elements 
in  this  Sacrament,  —  bread  and  wine ;  the  former  is  changed  into 
the  Body  of  Christ  and  the  latter  into  His  Blood,  but  although 
two  quite  distinct  substances  are  changed,  they  constitute  only 
one  Sacrament,  not  two.  In  the  natural  order,  bread  and  wine, 
though  two  different  things,  serve  the  same  purpose;  they  both 
nourish  and  strengthen  our  bodies ;  and  in  the  same  way  the  Body 
and  Blood  of  Christ,  being  the  spiritual  food  of  our  souls,  answer 
the  same  purpose  and  form  but  one  Sacrament.  For  Christ  Him- 
self said :  "  My  flesh  is  meat  indeed :  and  my  blood  is  drink  in- 
deed" (Johnvi.  56). 

In  considering  this  Sacrament  we  ought  to  be  reminded  of 
three  things:  one  concerns  the  past,  the  second  belongs  to  the 
present,  and  the  third  suggests  the  future.  We  ought  to  remem- 
ber our  Lord's  Passion,  which  is  already  finished,  for  He  said : 
"  This  do  in  commemoration  of  me."  We  ought  to  think  of  the 
divine  grace  that  we  now  receive  whenever  we  approach  this  Sac- 
rament. And  lastly  we  ought  to  call  to  mind  the  everlasting  joy 
and  glory  which  are,  as  it  were,  the  fruit  of  the  Sacrament,  and 
which  we  shall  some 'day  enjoy  in  our  heavenly  home. 

Our  participation  in  this  happiness  depends  upon  the  manner 
in  which  here  on  earth  we  receive  our  Lord's  Body,  for  it  is  the 
pledge  of  everlasting  glory. 


WHY  THE  SACRAMENT  OF  THE  ALTAR  WAS  INSTITUTED.  I.  To 
be  a  Memorial  of  Christ's  Death.  God  forbade  Adam  to  eat  of 
the  tree  of  knowledge  and  said :  "  In  what  day  soever  thou  shalt 
eat  of  it,  thou  shalt  die  the  death"  (Gen.  ii.  17).  The  fruit  of 
this  tree  was  therefore  a  food  that  brought  death  to  the  soul,  and 
it  was  by  means  of  another  kind  of  food  that  Christ  purposed  to 
revive,  preserve,  and  strengthen  us,  and  He  desired  all  the  mem- 
bers of  His  Body  the  Church,  all  Christians,  to  share  in  this 
food.  He  said:  "If  any  man  eat  of  this  bread,  he  shall  live 
for  ever."  ..."  Except  you  eat  the  flesh  of  the  Son  of  man, 
and  drink  his  blood,  you  shall  not  have  life  in  you  "  (John  vi.  52, 

54). 

He  taught  us,  therefore,  that  the  Sacrament  of  His  Body  and 
Blood  was  as  indispensable  to  the  eternal  life  of  the  soul  as  or- 
dinary food  is  to  the  physical  life  of  the  body.  This  food  is  to 
be  eaten  as  a  memorial  of  what  He  did  and  suffered  for  us  — 
and  of  the  unfailing  love  of  God.  Therefore  St.  Paul  writes, 
"  As  often  as  you  shall  eat  this  bread,  and  drink  this  chalice,  you 
shall  show  the  death  of  the  Lord,  until  he  come  "  (i  Cor.  xi.  26). 
And  our  Lord  Himself  said,  "  This  do  ye  ...  for  the  commemo- 
ration of  me  "  (verse  25).  He  seems  to  bid  us  think  of  Him  and 
the  boundless  love  He  shows  us ;  of  His  Body,  given  to  the  death 
of  the  Cross,  of  His  Blood  shed  for  us,  of  His  Life  laid  down, 
and  of  all  that  He  suffered  for  our  sake. 

II.  To  be  a  Bond  of  Union.  When  friends  are  about  to  part 
for  a  long  time  they  often  take  a  farewell  meal  together,  and 
renew  their  bond  of  friendship  as  they  eat  and  drink.  Our  Lord 
did  the  same,  but  in  a  higher  and  spiritual  manner.  He  was  truly 
the  friend  of  men  and  desired  not  to  leave  them  without  once 
more  gathering  them  about  Him  and  entertaining  them.  When 
He  knew  that  His  hour  was  come  when  He  should  die,  He  called 
the  Apostles  and  gave  Himself  to  them  to  be  their  food.  "  With 
desire  I  have  desired  to  eat  this  pasch  with  you,  before  I  suffer  " 
(Luke  xxii.  15).  He  longed  to  be  most  closely  united  with  men; 
not  only  as  their  Father  in  their  creation,  their  Brother  in  His 
Incarnation,  and  their  Redeemer  in  His  death,  but  He  wished  to 
be  and  live  within  them,  and  so  He  became  our  food.  What 
union  could  possibly  be  more  intimate  than  this  ?  "  He  that  eateth 


THE   HOLY   EUCHARIST  269 

my  flesh,  and  drinketh  my  blood,  abideth  in  me,  and  I  in  him" 
(John  vi.  57).  St.  Cyril  in  discussing  these  words  says,  that  we 
actually  are  to  some  extent  incorporated  into  His  Body,  and  be- 
come His  kinsmen.  We  receive  His  Flesh  and  Blood  and  par- 
ticipate in  His  divinity,  and  thus  are  so  closely  united  to  Him 
that  Christ  dwells  in  us  and  we  in  Him. 

III.  To  be  a  Sacrifice.  Jesus  Christ  died  on  the  cross  as  a 
sacrifice  for  the  sins  of  the  whole  world,  but  He  knew  that  men 
would  sin  again  and  provoke  God's  wrath  and  so  need  further 
reconciliation.  He  arranged  therefore  that  His  offering  should 
perpetually  be  renewed  for  the  good  of  the  whole  Church,  so 
that  every  one  might  have  a  true  sacrifice  with  which  to  make 
atonement  for  sin.  In  this  Sacrament  He  is  offered  in  an  un- 
bloody manner,  but  no  less  really  than  on  the  altar  of  the  cross. 

This  is  evident  from  His  own  words,  for  when  at  the  Last 
Supper  He  instituted  this  holy  Sacrament,  He  took  bread  in  His 
sacred  hands  and  said :  "  Take  ye,  and  eat :  this  is  my  body,  which 
shall  be  delivered  for  you:  .  .  .  This  chalice  is  the  new  testa- 
ment in  my  blood :  ...  as  often  as  you  shall  eat  this  bread,  and 
drink  the  chalice,  you  shall  show  the  death  of  the  Lord  "  ( I  Cor. 
xi.  24-26),  i.e.,  as  often  as  you  renew  the  sacrifice  that  I  am 
about  to  offer  on  the  cross,  you  will  show  forth  my  death. 

All  the  Fathers  and  Doctors  of  the  Catholic  Church  agree  in 
calling  the  Sacrament  at  Mass  a  true  unbloody  sacrifice,  no  less 
precious  than  the  bloody  sacrifice  which  Christ,  our  high  priest 
for  ever,  offered  for  us.  The  bloody  and  the  unbloody  sacrifices 
are  not  two,  but  one,  for  the  latter  does  not  secure  fresh  merit, 
but  communicates  to  each  one  of  us  the  merit  won  by  Christ 
through  His  bloody  sacrifice  on  the  cross.  We  are  allowed  to 
participate  in  all  the  graces  and  benefits  purchased  by  His  death. 
The  council  of  Trent  declared :  "  If  any  one  asserts  that  the 
sacrifice  of  the  Mass  is  a  mere  commemoration  of  the  sacrifice 
of  the  cross  and  not  a  propitiatory  sacrifice,  —  or  if  he  maintains 
that  it  benefits  those  only  who  receive  it,  and  cannot  be  offered 
for  the  living  and  the  dead,  for  sins,  penalties,  and  in  other  neces- 
sities,—  let  him  be  anathema." 

It  is  therefore  the  authoritative  teaching  of  the  Church  that  we 
ought  to  have  recourse  to  the  Holy  Eucharist,  to  thank  God  for 


270     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

the  favors  and  benefits  that  He  bestows  upon  us,  and  to  seek  de- 
liverance from  dangers  and  difficulties,  for  in  this  holy  Sacra- 
ment our  Lord  Himself  is  present,  ready  to  cure  all  our  defects, 
ready  to  give  all  that  we  need.  He  is  there,  no  less  ready  to 
pardon  us  than  when  He  said  to  the  penitent  thief :  "  This  day 
thou  shalt  be  with  me  in  Paradise."  Is  there  anything  that  God 
can  refuse  us  when  we  ask  it  through  this  sacrifice,  in  which  His 
only  begotten  Son  is  present  and  is  offered  up? 

What  return  can  we  make  for  all  that  He  has  done?  Silver 
and  gold  are  worthless  in  His  sight,  and  were  we  pure  as  the 
angels,  singing  His  praises  day  and  night,  we  could  never  make 
Him  any  thanksgiving  comparable  to  His  goodness  in  instituting 
this  most  holy  Sacrament. 

Yet  there  is  one  offering  that  we  can  make  to  God,  and  it  is 
precious  in  His  sight.  We  can  give  Him  ourselves,  our  hearts, 
our  mind,  and  our  will.  We  can  have  true  faith,  firm  hope,  and 
loving  obedience  to  His  will,  and  these  are  what  He  asks  of  us 
in  return  for  all  that  He  has  done  for  the  salvation  of  our  souls. 

THE  MOST  HOLY  SACRAMENT  OF  THE  ALTAR 
BY  CARDINAL  CORSI 

As  the  time  of  His  Passion  approached,  Jesus  Christ  desired 
to  celebrate  once  more  with  His  apostles  the  Paschal  meal  pre- 
scribed by  the  law.  Now,  as  they  were  at  the  table,  He  took 
bread,  blessed  it,  broke  it,  and  gave  it  to  His  disciples  with  the 
words :  "  Take  ye,  and  eat.  This  is  my  body  "  (Matth.  xxvi.  26). 
In  like  manner  He  took  wine,  returned  thanks,  and  gave  it  to 
them,  saying:  "Drink  ye  all  of  this.  For  this  is  my  blood" 
(verses  27,  28).  In  this  manner  Jesus  instituted  the  most  holy 
Sacrament  of  the  Eucharist,  this  holiest  of  Sacraments,  in  which 
He,  in  the  words  of  the  royal  Prophet  (Ps.  ex.  4),  "made  a  re- 
membrance of  his  wonderful  works." 

And  as  this  miracle  was  to  be  perpetuated  in  the  Church,  Jesus 
Christ  gave  to  His  apostles,  and  to  all  their  successors,  the  priests, 
the  authority  to  do  as  He  had  done,  until  the  end  of  the  world, 
by  commanding  them :  "  This  do  for  the  commemoration  of  me  " 
(i  Cor.  xi.  24). 


THE   HOLY   EUCHARIST  271 

I  wish  to  say  a  few  words  about  the  sublimity  of  the  Sacrament 
of  the  holy  Eucharist,  to  remind  you  of  the  gratitude  which  we 
owe  to  Jesus  Christ  for  this  magnificent  pledge  of  His  infinite 
love. 

The  holy  Eucharist  is  one  of  the  seven  Sacraments  of  the 
Catholic  Church,  and,  as  St.  Thomas  observes,  the  sublimest  of 
them  all.  While  in  the  other  Sacraments  we  receive  a  share  in 
the  graces  and  merits  of  the  Saviour,  we  receive  in  the  holy 
Eucharist  Jesus  Christ  Himself,  the  author  of  all  graces.  As  the 
brook  is  produced  by  the  spring,  so  is,  in  the  words  of  St. 
Thomas,  the  holy  Eucharist  the  wellspring  of  the  graces  dis- 
pensed by  the  other  Sacraments ;  they  are  directed  towards  it  as 
to  their  final  purpose. 

The  royal  Prophet  foresaw  how  God  the  Father  of  Mercy,  by 
preparing  this  heavenly  Bread  for  us,  would  work  the  greatest 
of  all  His  miracles  (Ps.  ex.  4).  Our  holy  faith  teaches  us  that 
by  uttering  the  words  of  consecration  the  priest  changes  the  sub- 
stance of  the  bread  immediately  into  the  Body  of  Christ,  and  the 
substance  of  the  wine  into  His  Blood.  Of  the  bread  and  wine 
only  the  forms  remain  —  the  exterior  appearances.  Thus  the 
only  begotten  Son  of  God,  born  of  Mary  the  Virgin,  is  present 
really  and  substantially  in  the  most  holy  Sacrament  under  both 
forms.  Hence  there  is  due  to  Jesus  Christ  in  the  holy  Eucharist 
the  same  adoration  that  the  angels  and  saints  offer  to  Him  in 
heaven  —  the  adoration  which  all  creatures  owe  to  their  God  and 
Creator. 

St.  Ambrose  remarks :  "  If  the  creation  of  the  universe  cost  the 
almighty  God  only  a  word,  only  an  act  of  the  will,  how  can  it  be 
difficult  for  the  same  omnipotent  word  to  change  bread  and  wine 
into  the  Body  and  Blood  of  the  Saviour,  who,  by  virtue  of  His 
omnipresence,  as  enthroned  gloriously  in  heaven,  and  at  the  same 
time  present  in  the  Sacrament  of  the  altar  (Lib.  4,  de  Sacr.  c.  4). 

St.  Paul,  in  his  Epistle  to  the  Romans,  reminds  that  the  eternal 
Father,  by  sending  into  the  world  His  only  begotten  Son  for  the 
redemption  of  mankind,  gave  us  in  Him  all  the  boundless  riches 
of  His  heavenly  treasures  (Rom.  viii.  32).  When,  therefore, 
Jesus  Christ  in  the  Sacrament  of  the  Eucharist  gives  Himself 
wholly  to  us,  with  His  divinity  and  humanity,  assuredly  He  can 


272     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

give  us  no  more.  Therefore  the  Angelical  Teacher  calls  it  justly 
the  greatest  of  all  miracles.  Here  shine  in  brightest  radiance 
Divine  omnipotence,  mercy,  wisdom,  generosity,  and,  above  all, 
God's  infinite  love.  St.  Augustine  calls  this  divine  Sacrament  the 
sacred  bond  of  love,  for  he.  who  receives  it  with  befitting  prepara- 
tion becomes  united  with  Jesus  Christ,  and  Jesus  Christ  with 
him.  The  Lord  said :  "  He  that  eateth  my  flesh  and  drinketh 
my  blood,  abideth  in  me,  and  I  in  him"  (John  vi.  57). 

Our  loving  Saviour  not  only  dwells  among  us  until  the  end  of 
the  world,  as  He  promised,  but  He  is  the  compassionate  Phy- 
sician who  heals  our  wounds,  the  Teacher  who  enlightens  our 
understanding  and  strengthens  it  in  the  faith,  the  loving  Shep- 
herd, He  who  not  only  invites  His  faithful  to  His  Table,  but 
feeds  them  with  His  own  Flesh  and  gives  them  to  drink  of 
His  own  Blood,  so  that  they  may  be  united  most  intimately 
with  Him.  How  great,  therefore,  should  be  our  appreciation 
for  this  infinite  love!  Oh,  when  we  approach  the  holy  Table, 
the  very  thought  of  the  fact  that  Jesus  Christ  is  present  upon 
the  altar  should  fill  us  with  love,  should  incite  us  to  offer  up 
to  our  gracious  Saviour  our  hearts,  our  inclinations,  our  wills; 
we  should  lament  with  David  that  we  are  so  poor,  and  so  little 
able  to  make  return  to  Him  for  the  magnitude  of  the  gifts  that 
He  bestows  upon  us  (Ps.  cxv.  12). 

And  yet  there  are  among  Christians  those  whose  faith  is  .not 
strong,  who  are  sadly  indifferent  to  this  miracle  of  divine  love. 
Many  allow  month  after  month  to  pass  without  once  approaching 
the  eucharist  banquet.  They  keep  distant  from  the  heavenly 
Physician,  the  divine  Teacher,  the  good  Shepherd.  Jesus  Christ 
tarries  upon  our  altars,  ready  day  and  night  to  listen  to  our  peti- 
tions ;  and  daily  the  priests  offer  up  upon  the  altars  this  sacrifice 
of  expiation  for  the  sins  of  mankind.  But  while  the  market- 
places are  filled  with  people,  and  the  meeting-places  with  gossip- 
ers  and  idlers,  our  churches  are  often  deserted.  Even  many 
Christians  give  not  a  thought  to  Jesus,  who  longs  for  them  to 
lavish  upon  them  His  gifts,  of  which  they  stand  so  greatly  in 
need.  And  when  exposed  for  public  adoration,  the  blessed  Sacra- 
ment often  meets  with  indifference,  irreverence,  even  contempt. 

What  greater  insult,  what  baser  ingratitude,  could  there  be, 


THE   EFFECTS  OF  HOLY  COMMUNION       273 

dear  brethren!  Oh,  if  only  the  eyes  of  men's  understanding 
were  opened  to  make  them  realize  in  the  blessed  Sacrament  the 
glorious  miracle  of  Divine  omnipotence,  the  source  of  all  graces, 
the  triumph  of  love,  the  pledge  of  salvation,  God  Himself,  clothed 
in  our  flesh !  Oh,  let  us  unite  ourselves  with  the  angels  of  heaven 
in  the  praise  and  adoration  of  the  Lord.  Let  us  approach  Him 
with  pure  hearts,  with  living  faith,  with  burning  love,  to  receive 
Him  under  the  veil  of  the  eucharistic  forms  as  our  own  spiritual 
Food ;  let  us  live  intimately  united  to  Him,  never  to  be  separated 
from  Him.  Then  we  may  hope  to  behold  in  heaven  face  to  face 
His  inexpressible  beauty,  and  taste  of  that  blessed  fruit  which 
He  has  promised  to  those  who  receive  Him  worthily  at  His  own 
Table  (John  vi.  52).  Amen. 

References 

Bruehl,  in  Pulpit  Commentary,  Vol.  Ill;  Phelan,  in  Horn.  Monthly, 
Sept.  1919;  Burke,  O.  P.,  in  Sermons  and  Lectures,  Vol.  I,  pp.  500  ff. ; 
Bossuet,  in  La  Cene,  liere  partie;  Monsabre,  in  Lenten  Conferences  of 
1884. 

Cath.  Encyc.,  Vol.  V,  pp.  588  ff . ;  Vol.  IX,  pp.  152  ff.;  Summa  Theol, 
III,  q.  73 ;  Tanquerey,  Theol  Dog.,  De  S.  S.  Eucharistia,  cap.  II ;  Hurter, 
Theol  Dog.,  Vol.  Ill,  Nos.  384  ff.;  Pohle-Preuss,  The  Sacraments,  Vol.  II, 
p.  185;  Vaughan,  The  Divine  Armory,  etc.,  pp.  675  ff . ;  Callan,  Illustra- 
tions for  Sermons,  etc.,  pp.  191  ff. ;  Berington  and  Kirk,  The  Faith  of 
Catholics,  Vol.  II,  p.  150;  Bellord,  Meditations,  etc.,  Vol.  II,  pp.  276  ff. ; 
Germing,  Latin  Hymns;  Hedley,  The  Holy  Eucharist. 


SECOND  SUNDAY  OF  LENT 

SUBJECT 
THE   EFFECTS    OF   HOLY    COMMUNION 

TEXT 
Lord,  it  is  good  for  us  to  be  here.  —  MATT.  xvii.  4. 

Analysis 

INTRODUCTION.  The  transfiguration  of  our  Lord  took  place 
on  Mt.  Thabor  in  Galilee  but  a  short  time  before  His  passion. 
The  Saviour  foresaw  the  severe  trials  to  which  His  disciples 


274     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

would  shortly  be  subjected  in  witnessing  His  bitter  sufferings 
and  death,  as  well  as  the  more  distant  crosses  which,  when  He 
had  finally  departed  from  them,  would  be  theirs  on  their  journey 
through  life.  He  was  moved,  therefore,  with  compassion  for 
them  and  their  weakness,  and  to  strengthen  them  for  their  bur- 
dens ahead  and  give  them  a  foretaste  of  the  eternal  rewards  in 
store  for  them  hereafter  He  took  apart  those  most  devoted  to 
Him,  and  unfolded  to  their  eyes  a  passing  glimpse  of  His  glori- 
fied Humanity. 

Effects  similar  to  those  which  the  three  Apostles  experienced 
on  Mt.  Thabor  are  wrought  in  the  souls  of  those  who  partake 
worthily  of  Holy  Communion,  —  they  are  fortified  against  the 
assaults  of  passion,  they  are  powerfully  assisted  in  bearing  the 
crosses  of  life,  and  they  receive  here  below  a  foretaste  of  heavenly 
joy  and  bliss.  Truly,  each  time  the  worthy  communicant  kneels 
at  the  holy  table  he  can  say  with  Peter,  "  Lord,  it  is  good  for  us 
to  be  here." 

I.  The  greatness  of  the  effects  of  Holy  Communion,    i.  The 
Eucharist  is  the  living  fountain  of  graces,  whereas  the  other 
Sacraments  are  as  so  many  streams  conveying  graces  to  our 
souls;  the  latter  contain  grace,  the  former  contains  the  Author 
of  grace.    2.  The  grace  of  the  Eucharist  is  superior  to  that  of 
the  other  Sacraments;  these  others  are  but  a  preparation  for, 
and  are  ordained  to,  Holy  Communion;  Baptism  and  Penance 
remove  sin,  Confirmation  and  Extreme  Unction  strengthen  the 
soul  against  external  assaults  or  spiritual  debility,  Holy  Orders 
and   Matrimony   dispose   a   man    for  the   proper   fulfilment   of 
certain  special   duties.     Thus  the  grace  of  each  of  the  other 
Sacraments   is   a  preparation   for  the   crowning  grace   of   the 
Eucharist. 

II.  The    grace    produced   by   Holy    Communion,     i.  The 
grace  of  this  Sacrament  is  that  of  spiritual   nourishment,  by 
which  the  soul  is  transformed  into  the  likeness  of  Christ.    2.  The 
results  of  this  grace  are  similar  to  those  which  ordinary  food 
produces  in  the  body, —  (a)  it  repairs;  (b)  it  strengthens;  (c)  it 


THE   EFFECTS   OF   HOLY   COMMUNION        275 

delights;  (d)  it  sustains.  3.  The  Eucharist  by  remitting  venial 
sins  repairs  the  losses  which  the  soul  suffers  through  these  sins ; 
it  strengthens  the  soul  by  uniting  man  through  charity  more 
closely  with  God  and  his  neighbor;  it  delights  the  soul  by  excit- 
ing actual  devotion  and  fervor ;  it  sustains  the  soul  by  fortifying 
it  against  temptation,  by  repressing  concupiscence  and  passion, 
and  by  facilitating  the  attainment  of  eternal  life. 

III.  Conditions  requisite  for  the  grace  of  Holy  Communion, 
i.  As  natural  food  is  not  of  use  to  one  who  is  physically  dead, 
so  neither  does  Holy  Communion  produce  spiritual  nourish- 
ment in  a  soul  that  is  spiritually  dead.  Those  who  receive  Com- 
munion unworthily  do  not  receive  benefit,  but  on  the  contrary  eat 
and  drink  judgment  to  themselves  (i  Cor.  xi.  29).  2.  Those 
who  approach  this  Sacrament  worthily  receive  the  graces  ex- 
plained above.  Frequent  Communion  is  profitable  when  received 
in  the  state  of  grace  and  with  the  intention  of  pleasing  God 
(Pius  X).  3.  Spiritual  Communion,  which  consists  in  an  ardent 
desire  of  sacramental  Communion,  confers  a  considerable  fruit 
of  the  Holy  Eucharist,  although  it  is  inferior  to  sacramental 
Communion. 

CONCLUSION.  Let  us  never  omit  a  diligent  preparation  for 
Holy  Communion,  and  a  fervent  thanksgiving  after  it. 

Catechism  of  the  Council  of  Trent,  Part  II 

THE  SALUTARY  EFFECTS  OF  THE  EUCHARIST 

The  salutary  effects  of  this  Sacrament,  since  they  should  be 
known  by  all,  the  pastor  will  expound  to  all,  indiscriminately  and 
without  reserve.1  What  we  have  said  at  such  length  on  this 
subject  is  to  be  made  known  to  the  faithful,  principally  with 
a  view  to  make  them  sensible  of  the  advantages  which  flow  from 
its  participation,  —  advantages  too  numerous  and  important  to 
be  expressed  in  words,  and  among  which  the  pastor  must  be 
content  to  select  one  or  two  points  for  explanation,  to  show  the 

1  C.  Trent,  sess.  13,  c.  3,  ct  can.  5;  Iren.  lib.  4,  c.  14;  Cyril,  lib.  4,  in 
Joan.  cc.  11,  14;  Chrysost,  horn.  45,  in  Joan.;  St.  Thomas,  3,  p.  q.  79. 


276     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

superabundant  graces  with  which  the  holy  mysteries  abound.  To 
this  end  it  will  be  found  conducive  to  premise  an  explanation 
of  the  nature  and  efficacy  of  the  other  Sacraments,  and  then  com- 
pare the  Eucharist  to  the  living  fountain,  the  other  Sacraments 
to  so  many  rivulets.  With  great  truth  is  the  Holy  Eucharist 
called  the  fountain  of  all  grace,  containing  as  it  does,  after  an 
admirable  manner,  the  source  of  all  gifts  and  graces,  the  author 
of  all  the  Sacraments,  Christ  our  Lord,  from  whom  as  from  their 
source  they  derive  all  their  goodness  and  perfection.  This  com- 
parison, therefore,  serves  to  show  how  great  are  the  treasures  of 
grace  which  are  derived  from  this  Sacrament. 

It  will  also  be  found  expedient  to  consider  attentively  the  na- 
ture of  bread  and  wine,  the  symbols  of  this  Sacrament.  What 
bread  and  wine  are  to  the  body,  the  Eucharist  is,  in  a  superior 
order,  to  the  health  and  joy  of  the  soul.  It  is  not,  like  bread 
and  wine,  changed  into  our  substance;  but  in  some  measure 
changes  us  into  its  own  nature,  and  to  it  we  may  apply  these 
words  of  St.  Augustine :  "  I  am  the  food  of  the  grown ;  grow 
and  thou  shalt  partake  of  this  food;  nor  shalt  thou  change  me 
into  thee,  as  thou  dost  thy  corporal  food,  but  thou  shalt  be 
changed  into  me." * 

IT  IMPARTS  GRACE 

If  then  grace  and  truth  come  by  Jesus  Christ,2  these  spiritual 
treasures  must  be  poured  into  that  soul  which  receives  with 
purity  and  holiness  Him  who  says  of  Himself :  "  He  that  eateth 
my  flesh,  and  drinketh  my  blood,  abideth  in  me,  and  I  in  him."  * 
Those  who  piously  and  religiously  receive  this  Sacrament,  re- 
ceive no  doubt  the  Son  of  God  into  their  souls,  and  are  united  as 
living  members  to  His  body ;  for  it  is  written,  "  He  that  eateth 
me,  the  same  also  shall  live  by  me  " ;  *  and  also,  "  The  bread  that 
I  will  give,  is  my  flesh,  for  the  life  of  the  world."  6  Explaining 
these  words  of  the  Saviour,  St.  Cyril  says :  "  The  Eternal  Word, 
uniting  himself  to  his  own  flesh,  imparted  to  it  a  vivifying  power ; 
it  became  him,  therefore,  to  unite  himself  to  us  after  a  wonder- 
ful manner,  through  his  sacred  flesh  and  precious  blood,  which 

1  Lib.  7,  Conf.  c.  10.  See  Ambr.  lib.  5,  de  sacr.  c.  4,  and  Chrys.  horn.  45, 
in  Joan.  *  John  i.  17.  *  John  vi.  57. 

*  John  vi.  58.  *  John  vi.  52. 


THE   EFFECTS   OF   HOLY   COMMUNION        277 

we  receive  in  the  bread  and  wine,  consecrated  by  his  vivifying 
benediction."  x 

TO   COMMUNICATE   WORTHILY   WE   MUST  BE  IN   THE  STATE 
OF  GRACE 

But  when  it  is  said  that  the  Eucharist  imparts  grace,  this 
does  not  mean  that  to  receive  this  Sacrament  with  advan- 
tage it  is  unnecessary  to  be  previously  in  the  state  of  grace. 
Natural  food  can  be  of  no  use  to  a  person  who  is  already  dead, 
and  in  like  manner  the  sacred  mysteries  can  avail  him  nothing 
who  lives  not  in  the  Spirit.  Hence  this  Sacrament  has  been  in- 
stituted under  the  forms  of  bread  and  wine,  to  signify  that  the 
object  of  its  institution  is  not  to  recall  to  life  a  dead  soul,  but 
to  preserve  life  to  a  living  one.  We  say  that  this  Sacrament  im- 
parts grace,  because  even  the  first  grace,  which  all  should  have 
before  they  presume  to  approach  this  Sacrament,  lest  they  eat 
and  drink  judgment  to  themselves,2  is  given  to  none  unless  they 
desire  to  receive  the  Holy  Eucharist,  which  is  the  end  of  all  the 
Sacraments,  the  symbol  of  that  ecclesiastical  unity,  without  which 
no  one  can  receive  divine  grace. 

Again,  as  the  body  is  not  only  supported  but  increased  by 
natural  food,  from  which  we  derive  new  pleasure  every  day,  so 
also  the  life  of  the  soul  is  not  only  sustained  but  invigorated  by 
feasting  on  the  Eucharistic  banquet,  which  imparts  to  it  an  in- 
creasing zest  for  heavenly  things.  With  strictest  truth  and  pro- 
priety, therefore,  do  we  say  that  this  Sacrament,  which  may  be 
well  compared  to  manna,  "  having  in  it  all  that  is  delicious,  and 
the  sweetness  of  every  taste,"  imparts  grace  to  the  soul.8 

THE  EUCHARIST  REMITS  VENIAL   SINS 

That  the  Holy  Eucharist  remits  lighter  offences,  or,  as  they 
are  commonly  called,  venial  sins,  cannot  be  doubted.  Whatever 
losses  the  soul  sustains  by  falling  into  some  slight  offences 
through  the  violence  of  passion,  these  the  Eucharist,  which  can- 
cels lesser  sins,  repairs  in  the  same  manner  (not  to  depart  from 
the  illustration  already  adduced  that  natural  food,  as  we  know 

1  Lib.  4,  in  Joan.,  cc.  12,  14,  and  ep.  10,  ad  Nestor. 
*  i  Cor.  xi.  29.  s  Wisd.  xvi.  20. 


278      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

from  experience,  gradually  repairs  the  daily  waste  caused  by  the 
vital  heat  of  the  system.  Of  this  heavenly  Sacrament  justly, 
therefore,  has  St.  Ambrose  said,  "This  daily  bread  is  taken  as 
a  remedy  for  daily  infirmity,"  1  which,  however,  is  to  be  under- 
stood of  venial  imperfections  only. 

IT  IS  AN  ANTIDOTE  AGAINST  THE  CONTAGION  OF  SINS 

The  Holy  Eucharist  is  also  an  antidote  against  the  contagion 
of  sin,  and  a  shield  against  the  violent  assaults  of  temptation.2 
It  is,  as  it  were,  a  heavenly  medicine,  which  secures  the  soul 
against  the  easy  approach  of  virulent  and  deadly  infection.  St. 
Cyprian  records  that  when  in  the  early  ages  of  the  Church 
Christians  were  hurried  in  multitudes  by  tyrants  to  torments 
and  death  because  they  professed  the  name  of  Christ,  they  re- 
ceived from  the  hand  of  the  Bishop  the  Sacrament  of  the  body 
and  blood  of  our  Lord,  lest,  perhaps  overcome  by  excess  of 
torments,  they  should  yield  in  the  conflict.3 

IT  REPRESSES  CONCUPISCENCE 

It  also  represses  the  licentious  desires  of  the  flesh,  and  keeps 
them  in  due  subjection  to  the  spirit.  In  proportion  as  it  inflames 
the  soul  with  the  fire  of  charity,  in  the  same  proportion  does  it 
necessarily  extinguish  the  fire  of  concupiscence. 

IT  FACILITATES  THE  ATTAINMENT  OF   ETERNAL  LIFE 

Finally,  to  narrow  within  the  compass  of  a  few  words  all  the 
advantages  and  blessings  which  emanate  from  this  Sacrament, 
the  Holy  Eucharist  facilitates  to  an  extraordinary  degree  the 
attainment  of  eternal  life :  "  He  that  eateth  my  flesh,  and  drinketh 
my  blood,"  says  the  Redeemer,  "hath  everlasting  life:  and  I 
will  raise  him  up  in  the  last  day."  4  The  grace  which  it  im- 
parts, brings  peace  and  tranquillity  to  the  soul;  and  when  the 

1  Lib.  4,  de  Sacram.  c.  6,  et  lib.  5,  c.  4;  Innocent  III,  lib.  4,  de  myst. 
Miss.  c.  44;  Cyril,  lib.  4,  in  Joan.  c.  17,  and  lib.  3,  c.  36.  Among  the  writ- 
ings of  St.  Bernard  there  is  a  notable  one  which  begins:  Panem  Angelo- 
rum.  See  also  St.  Thomas,  III,  q.  79. 

*  Aug.  tract.  26,  in  Joan.  *  Lib.  I,  Epist.  2,  ad  Cornel. 

4  John  vi.  55;  vii.  Chrys.  de  sacerdotio  dial.  6;  St.  Thomas,  3,  p.  q.  79, 
art.  2. 


THE   EFFECTS   OF   HOLY   COMMUNION       279 

hour  arrives  in  which  he  is  to  take  his  departure  from  this  mortal 
life,  like  another  Elias,  who  in  the  strength  of  his  miraculous 
repast  walked  to  Horeb  the  mount  of  God,1  the  Christian,  in- 
vigorated by  the  strengthening  influence  of  this  heavenly  food, 
shall  wing  his  way  to  the  mansions  of  everlasting  glory  and 
never-ending  bliss. 

THESE    EFFECTS    EXPLAINED   AND    ILLUSTRATED 

All  these  important  particulars  the  pastor  will  be  able  fully 
to  expound  to  the  faithful  if  he  but  dilate  on  the  sixth  chapter 
of  St.  John,  in  which  are  developed  the  manifold  effects  of  this 
Sacrament;  or  if,  glancing  through  the  life  and  actions  of  our 
Lord,  he  shows  that  if  they  who  received  Him  beneath  their  roof 
during  His  mortal  life,2  or  were  restored  to  health  by  touching 
His  vesture,  or  even  the  hem  of  His  garment,3  were  justly 
deemed  happy,  how  much  more  happy  we,  into  whose  souls,  re- 
splendent as  He  is  with  unfading  glory,  He  disdains  not  to  enter, 
to  heal  all  our  spiritual  wounds,  to  enrich  us  with  His  choicest 
gifts,  and  to  unite  us  to  Himself! 

THE    MANNER   OF   COMMUNICATING    IS  THREEFOLD 

But  to  excite  the  faithful  to  emulate  better  gifts,4  the  pastor 
will  also  point  out  who  they  are  who  derive  these  inestimable 
blessings  from  a  participation  of  the  holy  mysteries,  reminding 
them  that  Christians  may  communicate  differently  and  with  dif- 
ferent effects.  Hence  our  predecessors  in  the  faith,  as  we 
read  in  the  Council  of  Trent,6  distinguished  three  classes  of  com- 
municants :  Some  receive  the  Sacrament  only ;  such  are  those 
sinners  who  dread  not  to  approach  the  holy  mysteries  with  pol- 
luted lips  and  depraved  hearts,  who,  as  the  Apostle  says,  eat 
and  drink  unworthily.6  Of  this  class  of  communicants  St. 
Augustine  says :  "  He  who  dwells  not  in  Christ,  and  in  whom 
Christ  does  not  dwell,  most  certainly  eats  not  spiritually  his 
flesh,  although  carnally  and  visibly  he  press  with  his  teeth  the 
Sacrament  of  his  flesh  and  blood." T  Not  only,  therefore,  do 

1  3  Kings  xix.  8.  *  Luke  xix.  9. 

s  Matt.  xiv.  36  and  ix.  20.  *  i  Cor.  xii.  31. 

'  De  consecr.  dist.  2,  can.  46,  sess.  13,  cap.  8.          •  i  Cor.  xi.  29. 

1  In  Joan,  tract.  16,  and  contra  Donat.  lib.  5,  c,  8. 


280      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

those  who  receive  the  Holy  Eucharist  with  these  dispositions 
obtain  no  fruit  from  its  participation,  but,  as  the  Apostle  says, 
they  eat  and  drink  judgment  to  themselves.1  Others  are  said 
to  receive  the  Holy  Eucharist  in  spirit  only.  They  are  those  who, 
inflamed  with  a  lively  "  faith  that  worketh  by  charity,"  2  partic- 
ipate in  desire  of  this  celestial  food,  from  which  they  receive, 
if  not  the  entire,  at  least  very  considerable  fruit.  Lastly,  there 
are  some  who  receive  the  Holy  Eucharist  both  spiritually  and 
sacramentally,  those  who,  according  to  the  advice  of  the  Apostle, 
having  first  proved  themselves,3  approach  this  divine  banquet, 
adorned  with  the  nuptial  garment,4  and  derive  from  it  all  those 
superabundant  graces  which  we  have  already  mentioned.  Those, 
therefore,  who,  having  it  in  their  power  to  receive  with  due 
preparation  the  Sacrament  of  the  body  and  blood  of  the  Lord, 
are  yet  satisfied  with  a  spiritual  communion  only,  manifestly 
deprive  themselves  of  a  heavenly  treasure  of  inestimable  value. 

Sermons 

THE  EFFECTS  OF  HOLY  COMMUNION 
BY  THE  REV.  P.  HEHEL,  S.J. 

I.  In  Holy  Communion  we  receive  all  that  God  contains  in 
Himself,  for  we  really  and  truly  receive  God. 

If  the  presence  of  Christ  on  earth  was  enough  to  cure  many 
diseases  and  work  many  miracles,  what  can  He  not  effect  in  a 
soul  with  which  He  is  so  closely  united  ? 

If  the  ark  of  the  covenant  containing  the  rod  of  Moses,  the 
tables  of  the  law,  and  some  manna,  brought  a  blessing  upon  the 
houses  of  David  and  of  Obededom,  how  much  greater  must  be 
the  effect  upon  a  soul  of  this  most  holy  Sacrament,  in  which 
God's  almighty  power,  His  goodness,  His  mercy,  and  all  the 
other  treasures  of  heaven,  are  conceded ! 

If  wonderful  graces  are  given  us  through  the  relics  of  the 
saints ;  if,  for  instance,  the  bones  of  the  prophet  Eliseus  were  al- 
lowed to  be  the  means  of  raising  a  dead  man  to  life ;  if  through 
the  touch  of  relics  the  deaf  receive  their  hearing,  the  blind  their 

>  I  Cor.  xi.  29.  s  Gal.  v.  6. 

»  I  Cor.  xi.  28.  *  Matt.  xxii.  n. 


THE   EFFECTS   OF   HOLY   COMMUNION       281 

sight,  and  the  sick  recover  their  health,  —  what  a  marvellous 
effect  must  the  living  body  of  our  Lord  Jesus  Christ  have  upon  a 
soul! 

Many  roots  and  herbs  possess  medicinal  properties  and  are  pre- 
scribed as  remedies  for  various  diseases;  what  a  wonderful 
remedy  we  have  in  this  Sacrament  when  we  receive  the  Giver  of 
all  means  of  cure! 

We  pay  great  reverence  to  the  Cross  and  to  the  thorns,  nails, 
lance,  and  all  the  instruments  of  our  Lord's  Passion ;  surely  we 
cannot  sufficiently  reverence  our  Lord  Himself  when  He  comes 
to  us  in  the  Sacrament  of  His  Love! 

II.  In  this  Sacrament  we  receive  all  the  gifts  and  graces  that 
we  need.  In  it  the  impatient  and  quarrelsome  find  patience  and 
love ;  the  ignorant  may  derive  knowledge  from  the  source  of  all 
wisdom ;  in  short,  the  faithful  receive  in  Holy  Communion  all  the 
virtues  that  they  require. 

Moreover,  we  are  by  it  made  holy  in  body  and  soul,  for  we 
come  into  contact  with  God,  who  is  all-holy.  St.  Cyril  says  of 
Moses  that  he  went  up  Mount  Sinai  a  man,  but  he  came  down 
filled  with  the  Godhead,  and  the  same  is  true  of  us  when  we  have 
received  our  Lord's  Body.  We  are  but  human  beings  as  we  ap- 
proach the  altar,  but  we  bring  God  away  with  us,  we  are  even  in 
a  certain  sense  sharers  in  His  Divinity;  for  what  we  receive  in 
Holy  Communion  is  "the  Flesh  of  God,  and  it  has  power  to 
deify." 

As  soon  as  we  receive  our  Lord,  He  begins  to  quicken  us  to 
new  life ;  He  is  the  soul  of  our  soul,  the  life  of  our  life,  and  we 
can  truly  say  with  St.  Paul,  "  I  live,  now  not  I ;  but  Christ  liveth 
in  me"  (Gal.  ii.  20).  He  thinks,  speaks,  acts,  loves,  and  suffers 
within  me.  This  is  why  St.  Augustine  imagines  Him  uttering 
these  beautiful  words :  "  I  am  the  food  of  the  strong.  Grow,  and 
ye  shall  receive  me ;  ye  shall  not  change  me  into  yourselves,  as  is 
done  in  the  case  of  bodily  food,  but  I  will  transform  you  into 
myself." 

Would  that  every  Christian  remembered  this  wonderful  truth ! 
Our  Lord  Himself  taught  us  that  it  was  not  fitting  to  cast  the 
bread  intended  for  God's  children  to  the  dogs,  nor  to  throw  pearls 
before  swine.  How  can  it  be  right  for  one  who  has  received 


Holy  Communion,  and  has  been,  so  to  say,  deified  by  it,  to  give 
his  body  up  to  impurity? 

We  derive  from  this  Sacrament  strength  to  resist  all  tempta- 
tions. Experience  forces  us  to  acknowledge  our  weakness  and 
frailty,  for  a  good  resolution  is  often  broken  almost  as  soon  as  it 
is  made ;  scarcely  have  we  risen  again  after  a  fall,  than  we  stumble 
afresh.  We  seem  to  avoid  one  temptation  only  to  run  into  an- 
other, and  no  one  can  deny  that  the  spirit  is  indeed  willing,  but 
the  flesh  is  weak. 

We  have  no  excuse,  however,  if,  knowing  our  weakness,  we  do 
not  have  recourse  to  the  Sacrament  which  is  the  food  of  the 
strong.  St.  Jerome  says  that  nothing  has  so  much  power  as  the 
Bread  of  Life  to  strengthen  men  to  resist  the  temptations  of 
the  devil,  the  evil  examples,  and  the  luxury  and  vanity  of  the 
world. 

King  David,  speaking  prophetically  of  this  Sacrament,  ex- 
claims (Ps.  xxii.  5)  :  "Thou  hast  prepared  a  table  before  me, 
against  them  that  afflict  me."  St.  Cyprian  has  recorded  that 
Holy  Communion  was  given  to  the  martyrs  on  their  way  to  exe- 
cution, because  their  steadfastness  would  be  tried  in  every  pos- 
sible way  before  their  death.  St.  John  Chrysostom  says  that  the 
Christians  were  made  so  strong  by  Holy  Communion  that  they 
returned  from  the  altar  with  the  courage  of  lions.  How  is  it 
possible  for  us  to  fear  anything  when  God  is  truly  with  us? 
What  harm  can  the  world  and  the  flesh  do  us  when  we  carry  the 
mighty  God  within  our  hearts?  As  long  as  we  have  recourse  to 
this  holy  Sacrament  and  receive  it  worthily,  we  are  invincible; 
but  if  we  receive  it  unworthily,  that  alone  is  enough  to  cause  our 
defeat  and  ruin. 

In  the  book  of  Proverbs  (xxiii.  I,  2),  Solomon  thus  addresses 
a  man  invited  to  eat  with  a  prince :  "  Consider  diligently  what  is 
set  before  thy  face :  and  put  a  knife  to  thy  throat."  The  learned 
Cornelius  a  Lapide,  in  commenting  upon  this  passage,  remarks 
that  the  knife  is  meant  to  signify  discrimination  and  faith,  en- 
abling us  to  distinguish  the  Bread  of  Life  from  ordinary  food. 

Take  therefore  this  knife  of  discrimination  and  faith  and  cut 
away  all  unworthy  motives  for  approaching  the  Sacrament,  all 
human  respect,  vanity,  spurious  devotion  and  hypocrisy,  all  de- 


THE   EFFECTS   OF   HOLY   COMMUNION        283 

sire  to  please  others  and  to  seem  pious,  and  go  to  Holy  Com- 
munion with  the  pure  intention  of  receiving  God  and  being  united 
with  Him. 

Cut  away  also  all  feelings  of  anger  and  enmity,  and  be  recon- 
ciled to  thy  neighbor  before  coming  to  Holy  Communion.  Put 
aside  all  unbecoming  and  inordinate  affections,  all  vain  thoughts, 
and  especially  all  doubts  which  the  devil  may  suggest.  Leave  all 
anxiety  and  trouble  behind,  and  with  firm  purpose  and  mind  en- 
lightened by  faith  go  forward  to  adore  God  in  His  majesty. 

Be  careful  also  to  avoid  causing  distraction  and  inconvenience 
to  others  either  by  frivolous  behavior  or  by  long  prayers  and  ex- 
cessive outward  devotion;  faith  and  good  sense  should  regulate 
all  our  manner  of  receiving  Holy  Communion,  and  we  should 
edify  others  rather  than  annoy  them.  If  frequent  Communion 
seems  to  make  us  worse  and  not  better,  the  fault  must  be  ours, 
and  we  must  approach  the  Sacrament  unworthily,  —  for  the 
"  food  of  the  strong  "  cannot  fail  to  impart  strength  to  those  who 
receive  it  well. 

THE  EFFECTS  OF  HOLY  COMMUNION 
BY  CARDINAL  CORSI 

As  the  Most  Holy  Eucharist  surpasses  all  other  Sacraments  in 
excellence  and  dignity,  so  it  also  surpasses  them  in  power  and 
efficacy.  The  growth  of  grace  effected  through  other  Sacraments 
of  the  living  is  in  the  holy  Eucharist  all  the  greater  as  the  nature 
of  this  Sacrament  is  more  exalted.  The  other  Sacraments  are 
channels  which  bring  to  us  the  saving  waters  of  grace ;  this  one, 
however,  brings  the  very  source  of  grace,  and  while  the  others 
operate  through  the  strength  which  comes  through  Jesus  Christ, 
in  this  one  Jesus  Christ  Himself,  in  His  own  Person,  pours  out 
upon  us  the  effects  of  His  grace,  nourishes  us  with  His  Presence, 
lives  and  dwells  in  us  with  all  the  treasures  of  His  grace.  Of 
such  magnitude  is  the  growth  of  grace  which  this  Sacrament 
effects  in  those  who  worthily  communicate,  that  we  may  call  it 
the  abundance  and  fulness  of  graces :  the  grace  of  enlightenment 
for  the  understanding  of  charity  for  the  heart,  strength  for  the 
will,  fortitude,  sweetness,  and  delight  for  the  spirit. 


284      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

But  the  characteristic  and  very  special  effect  of  this  Sacrament 
is  that  it  feeds  our  souls.  Jesus  Christ  willed  to  institute  this 
Sacrament  under  the  forms  of  bread  and  wine,  in  order  to  show 
us  that  He  is  the  supernatural  food  of  our  souls. 

The  first  effect  of  food,  one  upon  which  all  other  effects  de- 
pend, is  to  unite  itself  most  intimately  with  us.  It  not  only  enters 
the  body,  it  becomes  part  of  it,  of  the  flesh,  nerves,  and  bones. 
So,  too,  Jesus  Christ  in  the  holy  Eucharist  unites  Himself  sub- 
stantially and  intimately  with  us,  that  we,  as  it  were,  form  with 
Him  only  one  body  and  one  soul.  "  He  that  eateth  my  flesh,  and 
drinketh  my  blood,  abideth  in  me,  and  I  in  him"  (John  vi.  57). 
And  as  material  food  preserves  the  life  of  the  body,  which  could 
not  exist  without  it,  gives  it  strength  and  promotes  its  growth, 
so  the  holy  Eucharist  supports  the  life  of  our  soul,  which  is  sanc- 
tifying grace ;  it  gives  it  power  and  strength  and  elevates  it  to  a 
higher  degree  of  perfection  and  sanctity. 

The  holy  Eucharist  is  our  remedy  for  the  weakness  of  the  soul, 
—  temptations  which  assail  us,  passions  which  cause  us  perpetual 
warfare,  lapses  into  venial  sin  to  which  we  are  daily  exposed ;  all 
things  that  enfeeble  our  soul,  and  if  not  checked  would  lead  to 
the  death  of  mortal  sin.  The  holy  Eucharist  helps  in  a  marvel- 
lous way  to  overcome  temptations,  and  affords  us  mighty  weap- 
ons against  Satan  and  his  suggestions. 

As  regards  our  passions,  that  other  source  of  our  weakness,  it  is 
certain  that  if  the  holy  Eucharist  does  not  wholly  deliver  us  from 
them,  it  at  least  alleviates  their  violence  and  subdues  them.  Hence 
St.  Bernard  said  to  the  faithful :  "  If  some  of  you  no  longer  ex- 
perience the  violent  emotions  of  anger,  of  envy,  of  intemperance, 
ascribe  it  to  the  Body  and  Blood  of  Jesus  Christ  which  you  have 
received  in  holy  Communion."  For  the  sensual  passion  in  par- 
ticular, which  is  by  far  the  most  violent  and  most  dangerous  of 
our  enemies,  this  Sacrament  is  a  powerful  bridle.  For  it  is  spe- 
cially ordained  to  heal  the  mortal  wounds  inflicted  by  the  evils  of 
concupiscence,  and  to  moderate  its  fire.  The  immaculate  Flesh 
of  Christ  imparts  its  purity  to  ours ;  His  pure  Blood  purifies  our 
blood  which  has  been  corrupted  by  sin. 

Finally,  the  holy  Eucharist  purifies  us  from  our  daily  faults, 
whereby  are  not  understood  grievous  sins,  which,  as  a  rule,  are 


THE   EFFECTS   OF  HOLY   COMMUNION       285 

only  wiped  out  through  the  Sacrament  of  Penance,  but  those 
lesser  faults  into  which  we  fall  daily.  The  Council  of  Trent 
assures  us  that  the  holy  Eucharist  has  the  power  to  efface  the 
same.  So,  therefore,  the  holy  Eucharist  preserves  in  us  the  spir- 
itual life  by  removing  or  suppressing  everything  that  tends  to 
destroy  it. 

Furthermore,  corporal  food  not  only  preserves  the  life  of  the 
body,  but  fortifies,  strengthens,  and  develops  it,  so  the  Eucharis- 
tic  Bread  not  only  preserves  the  soul  from  death,  but  causes  it 
to  acquire  virtue  upon  virtue  and  to  increase  in  holiness.  Hence, 
in  holy  Scripture  it  is  prefigured  in  that  mysterious  bread  which 
the  Angel  presented  to  Elias  in  the  wilderness.  This  bread  gave 
to  the  Prophet  such  extraordinary  power  that  he,  without  par- 
taking of  any  other  food,  journeyed  for  forty  days  and  forty 
nights  unto  the  summit  of  Mount  Horeb.  What  an  impressive 
picture  of  the  strength  with  which  the  holy  Eucharist  inspires  us 
to  walk  upon  the  path  of  the  Lord,  and  upon  the  difficult  road 
of  our  pilgrimage,  unto  the  Kingdom  of  Heaven. 

The  power  of  this  Divine  Food  is  so  great  that  it  uplifts  us 
above  ourselves  and  makes  of  us  spiritual  and  heavenly  beings. 
Jesus  Christ  desired  to  let  us  participate  in  this  Sacrament,  in  His 
Flesh  and  Blood,  in  His  Divinity,  so  as  to  grant  us  participation 
in  His  Divine  Spirit,  and  through  this  Sacramental  union  to  lead 
us  to  a  perfect  union  with  Himself.  He  desired  to  transform  us 
completely  into  Himself,  not  by  changing  our  nature  into  His, 
but  by  transforming  our  spirit  into  His.  This  is  the  great  and 
principal  effect  of  the  holy  Eucharist:  it  clothes,  penetrates,  and 
fills  us  with  the  Spirit  of  Jesus  Christ,  with  His  humility,  His 
meekness,  His  charity,  and  all  His  virtues.  Hence,  those  who 
worthily  communicate  may  exclaim  with  the  Apostle :  "  And  I 
live,  now  not  I ;  but  Christ  liveth  in  me."  For  the  Spirit  of  Jesus 
Christ,  which  He  imparts  to  us  in  the  most  holy  Sacrament,  be- 
comes the  source  and  the  soul  of  all  our  thoughts,  our  inclinations, 
and  actions.  What  more  can  be  said  to  illustrate  the  power  and 
efficay  of  this  Divine  Sacrament? 

Dear  brethren,  if  you  approach  the  Lord's  Supper  merely  from 
habit  or  because  it  is  the  custom,  with  little  devotion  and  luke- 
warm preparation,  with  a  heart  filled  with  worldly,  even  sinful 


286     PAROCHIAL  COURSE  OF   INSTRUCTIONS 

inclinations,  small  wonder  if  you  feel  no  spark  of  that  saving 
power  which  the  holy  Eucharist  bestows.  The  salutary  effects 
of  food  stand  in  relation  to  the  more  or  less  regular  use  we  make 
of  it.  A  food  may  be  ever  so  nourishing  and  strengthening,  yet 
this  strength  must  be  renewed.  And  as  Christ  is  the  food  and 
nourishment  of  the  soul,  why  do  you  remain  away  from  Him  for 
months  at  a  time  ?  Why  do  some,  indeed,  receive  Him  only  once 
a  year?  Food  partaken  of  so  seldom  cannot  produce  lasting 
results. 

Let  us,  therefore,  approach  not  only  well  prepared,  but  fre- 
quently, the  holy  Table.  Let  us  put  aside  lukewarmness  and  in- 
difference. Then  we  shall  learn  to  know  from  actual  experience 
the  salutary  and  precious  effects  of  the  holy  Eucharist,  which  will 
be  produced  in  us  to  the  sanctification  of  our  souls.  Amen. 

References 

MacDonald,  in  Pulpit  Comm.,  Vol.  Ill ;  Bossaert,  "  Holy  Communion," 
in  Short  Sermons  on  Gospel  Texts;  Moore,  in  A  Year's  Sermons;  Richter, 
in  Sunday  School  Sermonettes;  Cure  of  Ars,  in  Sermons,  p.  201 ;  Mon- 
sabre  in  Lenten  Confer,  of  1884. 

Cath.  Emcyc.,  Vol.  V,  pp.  588  ff. ;  Summa  Theol,  III,  q.  79;  Tanquerey, 
Theol.  Dog.,  D'e  SS.  Eucharistia,  No.  101  S. ;  Hurter,  Theol.  Dog.,  Vol. 
Ill,  Nos.  469  ff. ;  Pohle-Preuss,  The  Sacraments,  Vol.  II,  p.  218;  Vaughan, 
The  Divine  Armory,  etc.,  pp.  684  ff. ;  Callan,  Illustrations  for  Sermons, 
etc.,  pp.  196  ff. ;  Bellord,  'Meditations,  etc.,  Vol.  II,  pp.  284. 


THIRD  SUNDAY  OF  LENT 

SUBJECT 
THE   HOLY   SACRIFICE   OF   THE   MASS 

TEXT 

Christ  also  hath  loved  us,  and  hath  delivered  himself  for  us,  an  oblation 
and  a  sacrifice  to  God  for  an  odor  of  sweetness.  —  EPH.  v.  2. 

Analysis 

INTRODUCTION.  St.  Paul,  writing  to  the  Ephesians  from  his 
prison  in  Rome,  exhorts  them,  after  the  example  of  Christ,  to 
walk  in  love  and  practise  mutual  charity.  Christ,  he  reminds 


THE   HOLY   SACRIFICE   OF  THE    MASS        287 

them,  has  so  loved  them  as  to  become  their  sacrifice,  offering 
Himself  for  them  on  the  cross.  That  same  sacrifice  of  love  is 
perpetually  continued  in  the  Mass. 

I.  The  Mass  is  a  sacrifice,     i.  A  sacrifice  is  the  offering  of 
a  gift  by  a  priest  to  God  alone  in  acknowledgment  of  His  supreme 
sovereignty.    Sacrifice  belongs  to  the  true  religion,  because  it  is 
the  external  and  ritualistic  expression  of  God's  supreme  dominion 
over  all  creation,  and  of  man's  surrender  of  himself  to  his  Cre- 
ator.   2.  Sacrifice  is  a  form  of  worship  practised  by  all  peoples 
in  all  ages.     It  was  revealed  by  God  to  our  first  parents  and 
handed  down  by  tradition,  as  we  learn  from  the  sacrifices  offered 
by  Cain  and  Abel,  the  Patriarchs,  Melchisedech,  etc.    3.  Various 
forms  of  sacrifice  were  revealed  by  God  to  Moses:  (a)  the  holo- 
caust,  in  token  of   God's  supreme  dominion;    (b)    the  peace- 
offering,  intended  for  thanksgiving;  (c)  the  sin-offering,  to  atone 
for  offences  against  God  or  the  neighbor.    4.  All  these  ancient 
sacrifices  were  figures  and  types  of  the  Sacrifice  of  the  Mass 
foretold  by  the  prophet  Malachy  (Mai.  i.  li).     5.  At  the  Last 
Supper  our  Lord  instituted  the  Holy  Eucharist  as  a  sacrament 
for  our  sanctification  and  as  a  sacrifice  whereby  to  worship  God. 

II.  The  excellence  of  the  sacrifice  of  the  Mass.     i.  The 
Mass  is  the  same  as  the  sacrifice  of  the  cross,  since  the  victim 
and  the  principal  offerer  are  the  same,  namely,  Christ  Himself. 
2.  The  Mass  is  offered  for  four  ends:  (a)  to  give  honor  and 
glory  to  God;  (b)  to  thank  God  for  His  benefits;  (c)  to  obtain 
remission  of  sins  and  of  temporal  punishments  due  to  sin;  (d) 
to  obtain  from  God  blessings  spiritual  and  temporal.     3.  The 
Mass  profits  not  only  the  celebrant  and  the  communicants,  but 
all  the  faithful,  living  and  dead.    It  is  of  special  benefit  to  those 
for  whom  it  is  applied  by  the  priest.    The  stipend  offered  is  not 
pay  for  the  Mass,  which  is  of  infinite  value,  but  a  slight  contri- 
bution toward  the  temporal  support  of  the  priest. 

CONCLUSION,  i.  Esteem  and  reverence  is  due  to  this  august 
sacrifice.  2.  Never  miss  Mass  on  Sundays  and  Holy  Days.  3. 
Hear  Mass  as  frequently  as  possible,  even  on  week-days.  4.  Al- 


288      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

ways  assist  at  Mass  with  devotion:  (a)  Stand  in  spirit  on  Cal- 
vary; (b)  use  a  prayer-book  or  say  the  beads;  (c)  intend  to 
derive  some  particular  benefit  from  the  Mass  you  hear. 

Catechism  of  the  Council  of  Trent,  Part  II 

THE  EUCHARIST  is  A  SACRIFICE 

We  now  come  to  explain  the  nature  of  the  Eucharist  as  a 
sacrifice,  that  pastors  may  know  what  are  the  principal  instruc- 
tions to  be  communicated  to  the  faithful  regarding-  this  mystery, 
on  Sundays  and  holy  days,  in  compliance  with  the  decree  of  the 
Council  of  Trent.1  Not  only  is  this  Sacrament  a  treasure  of 
heavenly  riches,  which  if  we  turn  to  good  account  will  purchase 
for  us  the  favor  and  friendship  of  heaven,  but  it  also  possesses 
the  peculiar  and  extraordinary  value  of  enabling  us  to  make 
some  suitable  return  to  God  for  the  inestimable  benefits  bestowed 
on  us  by  His  bounty.  If  duly  and  legitimately  offered,  this  vic- 
tim is  most  grateful  and  most  acceptable  to  God.  Of  the  sacri- 
fices of  the  old  law  it  is  written :  "  Sacrifice  and  oblation  thou 
wouldest  not " ; 2  and  also,  "  If  thou  hadst  desired  sacrifice, 
I  would  indeed  have  given  it :  with  burnt  offerings  thou  wilt  not 
be  delighted."  3  Yet  so  acceptable  in  His  sight  were  those  sacri- 
fices that,  as  the  Scripture  testifies,  from  them  He  "  smelled  a 
sweet  savor,"4  that  is  to  say,  they  were  grateful  and  acceptable 
to  Him.  What,  then,  have  we  not  to  hope  from  the  efficacy  of 
a  sacrifice  in  which  is  immolated  and  offered  no  less  a  victim 
than  He  of  whom  a  voice  from  heaven  twice  proclaimed,  "  This 
is  my  beloved  Son,  in  whom  I  am  well  pleased ! " 8  This  mystery, 
therefore,  the  pastor  will  carefully  explain  to  the  people,  that 
when  assembled  at  its  celebration,  they  may  learn  to  make  it  the 
subject  of  attentive  and  devout  meditation. 

INSTITUTED   FOR   TWO  GREAT   ENDS 

He  will  teach,  in  the  first  place,  that  the  Eucharist  was  insti- 
tuted by  our  Lord  for  two  great  purposes,  —  to  be  the  celestial 
food  of  the  soul,  preserving  and  supporting  spiritual  life,  and  to 

1  Sess.  22,  princip.  c.  8.  *  Heb.  x.  5.  *  Ps.  1.  18. 

*  Gen.  viii.  21.  '  Matt  Ui.  17. 


THE  HOLY   SACRIFICE  OF  THE   MASS       289 

give  to  the  Church  a  perpetual  sacrifice,  by  which  sin  may  be 
expiated,  and  our  heavenly  Father,  whom  our  crimes  have  often 
grievously  offended,  may  be  turned  from  wrath  to  mercy,  from 
the  severity  of  just  vengeance  to  the  exercise  of  benignant 
clemency.  Of  this  the  paschal  lamb,  which  was  offered  and  eaten 
by  the  Israelites  as  a  sacrament  and  sacrifice,  was  a  lively  figure.1 
Nor  could  our  divine  Lord,  when  about  to  offer  himself  to  his 
eternal  Father  on  the  altar  of  the  cross,  have  given  a  more  illus- 
trious proof  of  his  unbounded  love  for  us  than  by  bequeathing 
to  us  a  visible  sacrifice,  by  which  the  bloody  sacrifice,  which  a 
little  after  was  to  be  offered  once  on  the  cross,  was  to  be  re- 
newed, and  its  memory  celebrated  daily  throughout  the  universal 
Church  even  to  the  consummation  of  time,  to  the  great  advantage 
of  her  children. 

THE  DIFFERENCE  BETWEEN  THE  EUCHARIST  AS  A  SACRAMENT 
AND  A  SACRIFICE  IS  TWOFOLD 

The  difference  between  the  Eucharist  as  a  sacrament  and  a 
sacrifice  is  very  great ;  it  is  twofold :  as  a  sacrament  it  is  per- 
fected by  consecration;  as  a  sacrifice  all  its  efficacy  consists  in 
its  oblation.  When  deposited  in  a  tabernacle  or  borne  to  the 
sick  it  is,  therefore,  a  sacrament,  not  a  sacrifice.  As  a  sacra- 
ment it  is  also  to  the  worthy  receiver  a  source  of  merit,  and 
brings  with  it  all  those  advantages  which  we  have  already  men- 
tioned ;  as  a  sacrifice  it  is  not  only  a  source  of  merit,  but  also^of 
satisfaction.  As  in  His  passion  our  Lord  merited  and  satisfied 
for  us,  so  in  the  oblation  of  this  sacrifice,  which  is  a  bond  of 
Christian  unity,  Christians  merit  the  fruit  of  His  passion  and 
satisfy  for  sin. 

THIS  SACRIFICE   WHEN   AND   BY    WHOM    INSTITUTED 

With  regard  to  the  institution  of  this  sacrifice  the  Council 
of  Trent  has  removed  all  doubt  by  declaring  that  it  was  insti- 
tuted by  our  Lord  at  His  last  supper,  while  it  denounces 
anathema  against  all  who  assert  that  in  it  is  not  offered 
to  God  a  true  and  proper  sacrifice,  or  that  to  offer  means 
nothing  more  than  that  Christ  gives  Himself  to  be  our  spiritual 

1  Deut  xvi.  i  ff. 


290     PAROCHIAL   COURSE  OF  INSTRUCTIONS 

food.1  That  sacrifice  is  due  to  God  alone,  the  holy  Council  also 
states  in  the  clearest  terms.2  The  solemn  sacrifice  of  the  Mass  is, 
it  is  true,  sometimes  offered  to  honor  the  memory  of  the  Saints ; 
but  it  is  never  offered  to  them,  but  to  Him  alone  who  has  crowned 
them  with  unfading  glory.  Never  does  the  officiating  minister 
say :  "  I  offer  sacrifice  to  thee,  Peter,  or  to  thee,  Paul " ;  but  while 
he  offers  sacrifice  to  God  alone,  he  renders  Him  thanks  for  the 
signal  victories  won  by  the  martyrs  and  implores  their  patron- 
age, "that  they  whose  memory  we  celebrate  on  earth,  may 
vouchsafe  to  intercede  for  us  in  heaven." 3  The  doctrine  of  the 
Catholic  Church  with  regard  to  this  sacrifice  she  received  from 
our  Lord  when  at  His  last  supper,  committing  to  his  Apostles  the 
sacred  mysteries,  He  said:  "Do  this  for  a  commemoration  of 
me." 4  He  then,  as  the  holy  Synod  has  defined,  ordained  them 
priests,  and  commanded  them  and  their  successors  in  the  ministry 
to  immolate  and  offer  in  sacrifice  his  precious  body  and  blood.5 
Of  this  the  words  of  the  Apostle  to  the  Corinthians  also  afford 
sufficient  evidence.  "  You  cannot,"  says  he,  "  drink  the  chalice 
of  the  Lord,  and  the  chalice  of  devils:  you  cannot  be  partakers 
of  the  table  of  the  Lord,  and  of  the  table  of  devils." 6  As,  then, 
by  the  "table  of  devils"  we  understand  the  altar  upon  which 
sacrifice  was  offered  to  them,  so  by  "  the  table  of  the  Lord,"  to 
bring  the  words  of  the  Apostle  to  an  apposite  conclusion,  should 
be  understood  the  altar  on  which  sacrifice  was  offered  to  the 
Lord. 

FIGURES  AND  PROPHECIES  OF  THIS  SACRIFICE 

Should  we  look  for  figures  and  prophecies  of  this  sacrifice  in 
the  Old  Testament,  we  find,  in  the  first  place,  that  its  institution 
was  clearly  foretold  by  Malachy  in  these  words :  "  From  the 
rising  of  the  sun  even  to  the  going  down,  my  name  is  great 
among  the  Gentiles,  and  in  every  place  thore  is  sacrifice,  and 
there  is  offered  to  my  name  a  clean  oblation :  for  my  name  is 

i  See  C.  Trent,  de  Sacrif.  Missae,  c.  i,  3;  Dionys.  lib.  17,  de  Eccles.  c.  3; 
Ignat.  epist.  ad  Smyrn. ;  Tert.  lib.  de  Orat. ;  Iren.  lib.  4,  c.  32 ;  Aug.  lib.  10, 
de  Civit.  Dei,  c.  10;  lib.  17,  c.  20;  lib.  18,  c.  35;  lib.  10,  c.  13;  lib.  22,  c.  8, 
and  in  various  other  places.  See  also  C.  Trent,  Sess.  22,  de  sacrific.  Missae, 
c.  I,  can.  i  and  2.  *  C.  of  Trent,  sess.  21,  c.  3. 

»  Aug.  contra  Faust,  lib.  20,  c,  21.      «  Luke  xxii.  19;  I  Cor,  xi.  24. 

•  C.  of  Trent,  sess.  22,  c.  i.  •  i  Cor.  x.  21. 


THE   HOLY   SACRIFICE   OF  THE   MASS        291 

great  among  the  Gentiles,  saith  the  Lord  of  hosts." l  This  saving 
victim  was  also  foretold,  as  well  before  as  after  the  promulga- 
tion of  the  Mosaic  law,  by  a  variety  of  sacrifices ;  for  this  alone, 
as  the  perfection  and  completion  of  all,  comprises  all  the  advan- 
tages which  were  typified  by  the  other  sacrifices.  In  none  of  the 
sacrifices  of  the  Old  Law,  however,  do  we  discover  a  more  lively 
image  of  the  Eucharistic  sacrifice  than  in  that  of  Melchisedech.2 
Our  Lord  Himself,  at  His  Last  Supper,  offered  to  His  Eternal 
Father  His  precious  body  and  blood  under  the  appearances  of 
bread  and  wine,  at  the  same  time  declaring  Himself  "  a  priest  for 
ever,  according  to  the  order  of  Melchisedech." 3 

THE  SACRIFICE  OF  THE  MASS  THE  SAME  AS  THAT  OF  THE  CROSS 

We  therefore  confess  that  the  sacrifice  of  the  Mass  is  one 
and  the  same  sacrifice  as  that  of  the  cross.  The  victim  is  one 
and  the  same,  Christ  Jesus,  who  offered  Himself,  once  only,  a 
bloody  sacrifice  on  the  altar  of  the  cross.  The  bloody  and  un- 
bloody victim  is  still  one  and  the  same,  and  the  oblation  of  the 
cross  is  daily  renewed  in  the  eucharistic  sacrifice,  in  obedience  to 
the  command  of  our  Lord :  "  Do  this  for  a  commemoration  of 
me."  *  The  priest  is  also  the  same,  Christ  our  Lord.  The  min- 
isters who  offer  this  sacrifice,  consecrate  the  holy  mysteries  not 
in  their  own  but  in  the  person  of  Christ.  This  the  words  of  con- 
secration declare.  The  priest  does  not  say,  "This  is  the  body 
of  Christ,"  but,  "  This  is  my  body  " ;  and  thus  invested  with  the 
character  of  Christ,  he  changes  the  substance  of  the  bread  and 
wine  into  the  substance  of  his  real  body  and  blood.5 

THE   MASS   IS   A  SACRIFICE  OF  PRAISE,  THANKSGIVING,   AND 
PROPITIATION 

That  the  holy  sacrifice  of  the  Mass,  therefore,  is  not  only  a 
sacrifice  of  praise  and  thanksgiving,  or  a  commemoration  of  the 
sacrifice  of  the  cross,  but  also  a  sacrifice  of  propitiation,  by  which 
God  is  appeased  and  rendered  propitious,  the  pastor  will  teach 
as  a  dogma  defined  by  the  unerring  authority  of  a  general  Coun- 

1  Malach.  i.  n.  *  Gen.  xiv.  18.  '  Heb.  vii.  17;  Ps.  cix.  4. 

*  Luke  xxii.  19;  i  Cor.  xi.  24. 

"  Chrys.  horn.  2;  in  2,  ad  Timoth. ;  horn,  de  prod.  Judae;  Ambr.  lib.  4, 
de  Sacram.  c.  4. 


292      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

cil  of  the  Church.1  If,  therefore,  with  pure  hearts  and  a  lively 
faith,  and  with  a  sincere  sorrow  for  past  transgressions,  we  im- 
molate and  offer  in  sacrifice  this  most  holy  victim,  we  shall,  no 
doubt,  receive  from  the  Lord  "  mercy,  and  find  grace  in  season- 
able aid."2  So  acceptable  to  God  is  the  sweet  odor  of  this 
sacrifice  that  through  its  oblation  He  pardons  our  sins,  bestowing 
on  us  the  gifts  of  grace  and  of  repentance.  Hence  the  Church 
solemnly  prays :  "  As  often  as  the  commemoration  of  this  victim 
is  celebrated,  so  often  is  the  work  of  our  salvation  promoted, 
and  the  plenteous  fruits  of  that  bloody  victim  flow  in  upon  us 
abundantly,  through  this  unbloody  sacrifice."3 

THE  MASS  IS  BENEFICIAL  TO  THE  LIVING  AND  THE  DEAD 

The  pastor  will  also  teach  that  such  is  the  efficacy  of  this 
sacrifice  that  its  benefits  extend  not  only  to  the  celebrant  and 
the  communicant,  but  also  to  all  the  faithful,  whether  living,  or 
numbered  among  those  who  have  died  in  the  Lord  but  whose 
sins  have  not  yet  been  fully  expiated.  According  to  apostolic 
tradition  the  most  authentic,  it  is  not  less  available  when  offered 
for  these  departed  than  when  offered  for  the  living  in  atonement 
for  sins,  in  alleviation  of  punishments,  satisfactions,  calamities, 
or  for  the  relief  of  necessities.4  It  is  hence  easy  to  perceive  that 
the  Mass,  whenever  and  wherever  offered,  because  conducive  to 
the  common  interests  and  salvation  of  all,  is  to  be  considered 
common  to  all  the  faithful. 

Sermon 

THE  HOLY  SACRIFICE  OF  THE  MASS 
BY  THE  RT.  REV.  ALEXANDER  MACDONALD,  D.D. 

Altar,  priest,  sacrifice,  —  these  three  go  together.  There  is 
no  altar  but  for  the  offering  of  sacrifice,  no  lawful  sacrifice  with- 
out a  priest  called  of  God  as  Aaron  was.  Hence,  where  sacrifice 
is  abolished  the  priesthood  is  done  away  with,  altars  are  pulled 
down,  and  prayer  becomes  the  highest  form  of  religious  wor- 

1  C.  of  Trent,  sess.  22,  de  sacrif.  Missae,  c.  2,  can.  3.     *  Heb.  iv.  16. 
•  Secret  Prayer  for  Ninth  Sunday  after  Pentecost. 
4  C.  of  Trent,  sess.  22,  cap.  206. 


THE  HOLY  SACRIFICE  OF  THE   MASS        293 

ship.  And  because  the  highest  form  of  worship  can  be  offered 
to  God  alone,  where  sacrifice  is  no  longer  offered,  no  voice  is 
raised  in  prayer  to  the  saints  that  reign  with  Christ.  The  human 
mind  is  logical  even  when  entangled  in  the  mazes  of  error;  for 
error  follows  from  the  logical  working  out  of  false  principles, 
as  truth  does  from  the  logical  working  out  of  true  ones.  Is 
prayer,  then,  the  highest  form  of  Christian  worship?  Is  the 
Christian  religion  without  a  sacrifice?  Let  the  words  of  the  text 
supply  the  answer :  "  We  have  an  altar,  whereof  they  have  no 
power  to  eat  who  serve  the  tabernacle."  Christians  have  an 
altar,  as  the  Jews  had  theirs;  therefore  Christians  have  a  sacri- 
fice, as  the  Jews  had  theirs.  This  sacrifice  is  the  Holy  Mass. 

The  blessed  Eucharist  is  at  once  a  Sacrament  and  a  sacrifice  — 
the  one  great  sacrifice  of  the  New  Law.  As  a  Sacrament,  it  is 
in  one  sense  an  abiding  thing,  a  presence  on  our  altars  that  is 
with  us  always;  as  a  sacrifice,  it  is  an  action,  transient  in  its 
nature,  begun  and  ended  all  in  half  an  hour.  As  a  Sacrament, 
it  is  given  to  men ;  as  a  sacrifice,  it  is  offered  to  God.  As  a 
Sacrament,  it  is  the  manna  of  the  soul,  the  staff  of  the  spiritual 
life ;  as  a  sacrifice  it  presents  again  the  price  of  our  redemption, 
the  blood  of  the  Lamb  that  was  slain  from  the  foundation  of  the 
world,  a  propitiation  for  the  sins  of  the  whole  world. 

By  sacrifice,  in  its  widest  sense,  is  meant  any  good  work  done 
to  honor  God  and  unite  us  with  Him  in  holy  fellowship.  In  this 
sense  prayer  is  a  sacrifice,  and  so  is  sorrow  for  sin,  of  which 
the  Psalmist  says,  "  A  sacrifice  to  God  is  an  afflicted  spirit."  But 
in  the  strict  and  proper  sense,  sacrifice  means  the  offering  to  God 
and  immolation  of  some  sensible  thing  in  token  of  His  sovereign 
dominion  over  all  creatures,  and  of  our  subjection  to  Him.  That 
which  is  offered  must  be  something  sensible,  for  sacrifice  is  an 
outward  sign  or  token  of  the  worship  that  is  in  the  heart,  and 
every  such  sign  of  inner  thought  or  feeling  is,  from  the  nature 
of  the  case,  perceptible  by  the  senses.  God,  from  the  cradle  of 
the  race,  bade  men  offer  things  that  are  sensible,  as  when  Cain 
offered  the  first  fruits  of  the  earth  and  Abel  the  firstlings  of  the 
flock.  But  that  which  is  offered  must  be  immolated,  else  it  will 
be  only  a  gift,  and  no  true  sacrifice.  "  For  every  high  priest," 
says  St.  Paul,  "is  ordained  to  offer"  not  only  "gifts"  but 


294     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

"  sacrifices "  as  well  ( Heb.  viii.  3 ) .  Immolation  is  the  real 
sacrificial  action,  the  distinctive  note  of  sacrifice.  Hence,  in  the 
olden  time  the  thing  offered  in  sacrifice  had  always  to  be  de- 
stroyed, —  if  a  solid  substance,  by  breaking  it  up  or  burning  it ; 
if  a  liquid,  by  pouring  it  out  on  the  ground;  if  an  animal,  by 
shedding  its  blood.  And  to  God  alone  can  a  victim  be  immolated. 
"  I  am  the  Lord  thy  God,  thou  shalt  not  have  strange  gods  be- 
fore me."  The  great  end  of  sacrifice  is  the  worship  of  God,  but 
it  is  offered  also  to  satisfy  the  justice  of  God  for  our  sins,  to 
obtain  favors  from  Him,  and  to  return  Him  thanks.  Corre- 
sponding to  these  four  ends,  there  were  in  the  Old  Law  four 
kinds  of  sacrifice,  —  holocausts,  or  whole  burnt  offerings,  sin 
offerings,  peace  offerings,  and  thanks  offerings.  A  sacrifice  is 
an  act  of  divine  worship ;  and  as  we  must  worship  God,  not  after 
our  own  caprice,  but  in  the  way  He  has  appointed,  no  one  can 
take  upon  him  to  offer  sacrifice  unless  he  be  called  of  God  as 
was  Aaron.  Under  the  law  of  nature,  from  Adam  to  Moses,  the 
priests  were  the  first  born,  and  also  the  heads  of  families ;  under 
the  Mosaic  Law,  the  sons  and  descendants  of  Aaron,  of  the  tribe 
of  Levi ;  under  the  New  Law,  the  one  high  priest  is  Christ,  and 
men  are  His  ministers,  sharing  His  priesthood  forever  after  the 
order  of  Melchisedech. 

In  all  lands,  among  all  peoples,  in  all  forms  of  religion,  Jew- 
ish or  Pagan,  from  the  beginning  of  the  world  down  to  the 
coming  of  Christ,  there  was  sacrifice.  The  pagan  Plutarch  tes- 
tifies that  if  you  were  to  go  round  the  world  you  might  find  cities 
without  walls,  or  literature,  or  wealth !  but  a  city  in  which  sacri- 
fice is  not  offered  to  obtain  blessings  and  avert  evil  no  one,  he 
says,  ever  saw.  The  impulse  to  offer  sacrifice  seems  to  be  im- 
planted in  the  nature  of  man,  at  least  since  the  fall.  He  feels 
his  own  weakness,  he  is  conscious  of  his  own  sinfulness,  and  a 
natural  instinct  prompts  him  to  seek  help  and  make  atonement 
for  sin  by  immolating  a  victim  to  some  higher  power.  The 
pagans,  who  knew  not  the  one  true  God,  offered  sacrifice  to  idols ; 
the  Jews,  of  old  God's  chosen  people,  offered  sacrifice  to  Jeho- 
vah, the  maker  of  heaven  and  earth,  almighty  and  eternal. 

From  the  very  cradle  of  the  race,  as  I  have  said,  there  was 
sacrifice.  It  was  offered  in  the  outskirts,  as  it  were,  of  the 


THE   HOLY   SACRIFICE   OF   THE   MASS       295 

earthly  paradise,  while  the  pair  whose  sin  and  fall  made  sacrifice 
a  necessity  were  yet  in  the  flesh.  When  Noah  stepped  out  of 
the  ark,  after  the  waters  of  the  flood  had  receded,  his  first  act 
was  to  erect  an  altar  and  offer  a  victim  to  the  Most  High.  So 
did  the  patriarchs,  by  God's  own  order ;  so  did  Moses  in  the  land 
of  Egypt,  when  the  paschal  lamb  was  slain  and  its  blood  sprinkled 
for  the  deliverance  of  his  people;  so  did  Aaron,  the  high  priest 
of  God,  and  the  men  of  the  tribe  of  Levi,  from  generation  unto 
generation,  God  Himself  having  set  them  apart  and  ordained 
them  for  this  special  purpose. 

But  the  sacrifices  of  the  Old  Law,  in  themselves,  were  of  little 
worth.  Not  by  the  blood  of  goats  and  oxen  could  the  sins  of  the 
world  be  blotted  out.  The  sacrifices  of  the  olden  time  were  but 
symbols;  they  did  but  shadow  forth  the  one  great  and  perfect 
sacrifice  of  the  New  Law.  "  Sacrifice  and  oblation  thou  wouldest 
not :  but  a  body  thou  hast  fitted  to  me :  Holocaust  for  sin  did  not 
please  thee.  Then  said  I :  Behold  I  come :  in  the  head  of  the 
book  it  is  written  of  me:  that  I  should  do  thy  will,  O  God." 
The  words  are  spoken  in  the  person  of  our  high  priest,  the  Son 
of  God,  who  came  into  the  world,  and  was  born  of  a  virgin,  and 
thus  became  also  the  Son  of  Man,  true  God  and  true  man  in  one 
person.  "  Sacrifice  and  oblation  thou  wouldest  not."  God  had 
no  pleasure  in  the  sacrifices  offered  by  sinful  men,  save  in  so 
far  as  they  adumbrated  the  sacrifice  of  the  Sinless  One.  But 
He  that  was  sinless  was  "  made  sin  "  for  us.  By  a  miracle  of 
His  wisdom  and  power  He  took  upon  Himself,  without  sin,  our 
sinful  nature,  and  by  a  further  miracle  of  His  goodness  and 
mercy  blotted  out  "the  handwriting  of  the  decree  that  was 
against  us,  ...  fastening  it  to  the  cross."  And  the  atonement 
He  made  for  sin,  the  redemption  He  wrought  with  His  blood, 
while,  on  the  one  hand,  a  gratuitous  act  of  pure  clemency,  satis- 
fied, oh  the  other  hand,  every  requirement  of  the  strictest  jus- 
tice. How,  it  has  been  asked,  is  it  just  that  the  innocent  should 
suffer  for  the  guilty?.  The  innocent,  the  Sinless  One,  suffered, 
not  as  sinless,  but  as  having  been  "  made  sin  "  for  us.  "  A  body 
thou  has  fitted  to  me."  When  the  Son  of  God  took  upon  Him- 
self our  nature,  when  He  "  was  made  of  a  woman,"  and  born  of 
a  woman,  He  became,  not  man  merely,  but  the  Son  of  Man,  yea, 


296     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

of  the  man  who  had  sinned.  "  Let  us  make  MAN  in  our  own 
image  and  likeness,"  it  was  said  from  the  beginning.  In  creat- 
ing Adam,  God  made,  not  a  man,  but  Man,  that  is,  the  whole 
human  race.  The  Son  of  God,  therefore,  in  becoming  the  Son 
of  Man,  became  a  member  of  the  human  family,  and,  on  the 
principle  of  race  solidarity,  became  answerable  for  the  sins  of 
His  fellow  men.  Had  He  become  man  otherwise  than  by  being 
"  made  of  a  woman  "  and  born  of  a  woman,  He  would  not  have 
been  of  the  race  of  Adam,  the  fallen  race,  for  the  race  is  propa- 
gated by  birth.  In  that  case,  He  would  not  have  been  "made 
sin  "  for  us,  nor  would  the  shedding  of  His  blood  have  been  an 
atonement  for  sin,  since  justice  requires  that  satisfaction  be 
made,  if  not  by  the  person,  at  least  in  the  nature,  that  has  sinned. 
"The  prince  of  this  world  cometh,"  said  Our  Lord,  "and  in 
me  he  hath  not  anything."  Neither  had  he,  for  Our  Lord  was 
personally  sinless.  But  He  was  racially  guilty,  for  God  the 
Father  saw  in  Him  the  representative  of  the  family  of  man, 
made  in  the  image  and  likeness  of  a  race  of  sinners,  and  there- 
fore delivered  over  to  die,  between  two  of  these  sinners,  upon 
a  cross.  "And  bearing  his  own  cross,  he  went  forth  to  that 
place  which  is  called  Calvary,  but  in  Hebrew  Golgotha,  where 
they  crucified  him,  and  with  him  two  others,  one  on  each  side, 
and  Jesus  in  the  midst."  The  two  others  were  sinners,  —  "  male- 
factors "  St.  Luke  calls  them,  —  but  what  was  their  guilt  in  God's 
eyes  compared  with  that  of  the  One  who,  though  sinless,  had  yet 
been  "  made  sin  "  for  us ! 

Thus  was  offered  on  the  hill  of  Calvary,  for  the  first  time  in 
the  history  of  the  world,  a  victim  worthy  of  the  Most  High  God, 
even  His  only  begotten  Son.  But  that  was  well-nigh  nineteen 
hundred  years  ago,  and  has  there  been  no  sacrifice  since  then? 
Certainly  none  other  than  the  one  then  offered  on  the  altar  of 
the  Cross.  That  was  a  finished  sacrifice,  yet  in  the  sense  that 
every  work  of  the  eternal  is  finished  —  finished,  but  abiding  still. 
It  is  written  that  God  rested  on  the  seventh  day  from  all  the  works 
that  He  made.  Yet  Our  Lord  could  say,  "  The  Father  worketh 
still ;  and  I  work."  The  work  of  creation,  and  of  the  institution 
of  things,  was  finished  on  the  seventh  day,  but  the  work  of  con- 
servation, of  the  maintenance  of  things  in  their  primeval  con- 


THE   HOLY   SACRIFICE  OF  THE   MASS        297 

stitution,  still  goes  on.  Nor  is  conservation  a  new  work,  but  the 
original  creative  work  prolonged  forever.  God  spoke  and  things 
came  into  being,  not  to  pass  away,  but  to  endure,  and  to  endure 
by  virtue  of  the  word  spoken  from  the  beginning.  And  the  same 
word,  now  "  made  flesh,"  spoke  at  the  Last  Supper,  instituting 
the  sacrifice  of  the  New  Law  in  His  own  body  and  blood,  spoke 
on  the  Cross,  consummating  the  sacrifice  of  His  own  body  and 
blood,  and  the  selfsame  sacrifice  still  endures  by  virtue  of  the 
selfsame  word.  "  Such  a  sacrifice,"  says  Cardinal  Newman, 
"  was  not  to  be  forgotten.  It  was  not  to  be  —  it  could  not  be  — 
a  mere  event  in  the  world's  history,  which  was  to  be  done  and 
over,  and  was  to  pass  away  except  in  its  obscure,  unrecognized 
effects.  If  that  great  deed  was  what  we  believe  it  to  be,  what 
we  know  it  is,  it  must  remain  present  though  past;  it  must  be 
a  standing  fact  for  all  times."  Such  is  this  work  of  the  eternal, 
like  Himself,  ever  ancient  and  ever  new,  past  yet  always  present, 
done  and  over  yet  always  being  done  anew,  over  and  over  again. 
"  As  often  as  this  commemorative  sacrifice  is  celebrated,  the 
work  of  our  redemption  is  carried  on,"  and  will  be  carried  on  till 
that  work  is  done  —  till  the  last  man  has  been  redeemed.  For 
"  the  death  of  the  Lord  "  is  to  be  "  shown  forth,  until  he  come." 

"  The  chalice  of  benediction,  which  we  bless,  is  it  not  the  com- 
munion of  the  blood  of  Christ  ?  And  the  bread,  which  we  break, 
is  it  not  the  partaking  of  the  body  of  the  Lord  ?  "  These  words 
of  St.  Paul  are  but  an  echo  of  the  words  of  Christ :  "  This  is  my 
body ;  this  is  my  blood  of  the  new  testament.  Do  this  for  a  com- 
memoration of  me."  What  this?  This  that  He  did,  giving  His 
own  body  and  blood  under  the  forms  of  bread  and  wine.  Here 
was  a  rite  and  ceremonial,  like  the  rite  and  ceremonial  of  the 
Jewish  Pasch,  the  ceremonial  being  a  breaking  and  blessing  of 
bread,  a  blessing  and  pouring  out  of  wine,  the  rite  a  consecration 
of  these  elements  into  the  body  that  was  broken  and  the  blood 
that  was  shed  on  the  Cross.  The  bloody  sacrifice  was  offered 
once,  and  once  for  all,-  without  rite  or  ceremonial.  It  was  offered 
by  the  high  priest  alone,  while  the  men  whom  He  made  sharers 
of  His  priesthood  were  scattered  as  sheep  before  the  wolf.  But 
never  was  sacrifice  offered  by  a  congregation,  or  body  of  wor- 
shippers, without  fitting  rite  and  ceremonial.  Therefore  did 


298      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

Christ,  with  fitting  rite  and  ceremonial,  institute,  for  Christian 
worshippers,  the  unbloody  sacrifice,  which  is  unbloody,  not  that 
it  is  without  real  blood,  but  that  the  blood  is  not  really  shed. 
And  because  the  blood  that  is  offered  is  the  selfsame  blood  that 
was  once  really  shed,  the  unbloody  sacrifice,  with  its  rite  and 
ceremonial,  is  the  selfsame  as  the  bloody  sacrifice.  Christ,  our 
high  priest,  trod  the  winepress  alone.  But  the  price,  His  blood 
of  the  New  Testament,  is  a  sacrifice  to  God,  a  Sacrament  and 
gift  to  men;  as  a  sacrifice,  pleading  the  merits  of  His  Passion, 
speaking  better  than  the  blood  of  Abel ;  as  a  Sacrament,  "  cleans- 
ing the  conscience  from  dead  works  to  serve  the  living  God." 

We  read  in  Genesis  that  Melchisedech,  king  of  Salem,  and 
priest,  of  the  Most  High,  offered  sacrifice  in  bread  and  wine. 
To  this  Melchisedech,  Abraham,  though  priest  himself  and  patri- 
arch of  God's  chosen  people,  offered  tithes  of  all  he  possessed, 
thus  doing  him  homage  as  his  superior  in  priestly  rank.  Now 
Melchisedech  was  a  figure  of  Christ,  who  is  "  a  priest  forever 
according  to  the  order  of  Melchisedech."  Therefore  Christ  has 
offered  sacrifice  after  the  manner  of  Melchisedech.  And  because 
He  is  "  a  priest  forever,"  He  still  does  so,  in  the  holy  Mass  where 
He  is  both  High  Priest  and  Victim.  This  precisely  is  what  was 
foretold  by  the  prophet  Malachy  —  a  time  when  the  bloody  sacri- 
fices of  the  Jews  should  cease,  and  in  every  place,  from  the  rising 
of  the  sun  to  its  going  down,  there  should  be  offered  to  the  Most 
High  a  clean  oblation,  and  this,  too,  among  the  Gentiles,  "  for 
great  is  my  name  among  the  Gentiles,  saith  the  Lord  of  hosts." 
We  have,  then,  an  altar  whereof  they  cannot  partake  who  serve 
the  tabernacle,  and  whereof  they  will  not  partake  who,  having 
eyes  see  not,  and  having  ears  hear  not,  the  things  that  make  for 
their  peace. 

"  For  Christ  our  Pasch  is  sacrificed."  The  Christian  Pasch 
followed  the  Jewish  Pasch,  and  fulfils  it.  The  relation  of  anti- 
type and  type  between  the  two  is  as  striking  as  it  is  significant. 
In  the  former  a  lamb  was  slain  and  offered ;  in  the  latter  is  slain 
and  offered  the  Lamb  that  taketh  away  the  sins  of  the  world. 
The  former  wrought  redemption  of  the  first  born  from  temporal 
death,  and  deliverance  of  God's  people  from  bondage  to  a  tyrant  ; 
the  latter  works  redemption  of  the  new  born  from  eternal  death, 


THE   HOLY   SACRIFICE   OF   THE    MASS        299 

and  deliverance  of  God's  people,  both  Jew  and  Gentile,  from  a 
far  worse  bondage,  in  so  much  as  Satan  is  a  far  more  heartless 
tyrant  and  harder  taskmaster  than  was  Pharaoh.  The  Jew  ate 
the  flesh  of  the  lamb  with  unleavened  bread;  the  Christian  eats 
the  flesh  of  the  Lamb  under  the  form  of  unleavened  bread.  "  I 
am  the  living-  bread  that  came  down  from  heaven."  "And  the 
bread  that  I  will  give  is  my  flesh  for  the  life  of  the  world."  The 
first  Jewish  Passover  wrought  deliverance  from  bondage;  the 
second  passover  served  but  to  commemorate  the  first,  and  to. 
shadow  forth  that  which  was  to  come.  So  the  first  Christian 
Passover,  at  the  Last  Supper  and  on  Calvary,  wrought  our  de- 
liverance; the  second,  on  the  altars  of  our  churches,  serves  to 
commemorate  the  first  and  to  apply  its  merits  —  for  in  the  New 
Law  is  no  shadow,  but  the  reality.  And  just  as  every  subsequent 
Passover  of  the  Jews,  though  commemorative  and  typical,  was 
a  true  sacrifice,  so  is  every  subsequent  Christian  Passover,  though 
commemorative  and  symbolic,  a  true  sacrifice,  yea,  the  one  true 
sacrifice  of  the  New  Law.  But  while  in  each  subsequent  Jewish 
Passover  a  different  lamb  was  slain,  and  the  sacrifice  therefore 
was  numerically  different  from  the  preceding,  in  each  subsequent 
Christian  Passover  the  same  Lamb  is  offered  and  partaken  of 
which  was  slain  once  for  all  on  Calvary.  The  sacrifice  is  there- 
fore numerically  the  same  as  that  which  was  offered  at  the  Last 
Supper  and  on  the  Cross.  No  explanation  need  be  given,  no 
explanation  can  be  given,  why  the  Mass  is  a  sacrifice,  other  than 
this  full  and  ample  one,  —  that  it  is  not  a  new  sacrifice  at  all, 
but  in  all  that  appertains  to  the  constitution  of  sacrifice,  in  its 
inner  essence,  in  every  essential  respect,  the  same  sacrifice  as 
that  of  the  Cross ;  that  it  is  in  reality  the  sacrifice  of  the  Cross, 
in  a  mystery  and  by  a  miracle  of  Christ's  power,  prolonged  for- 
ever. Every  altar  is  a  Calvary,  where  the  same  Victim  is  ever 
offered  by  the  same  High  Priest,  under  the  veil  of  the  things 
that  appear  to  sense. 

The  Church  commands  us,  on  pain  of  mortal  sin,  to  assist  at 
the  holy  sacrifice  of  the  Mass  on  Sundays  and  holy  days  of  ob- 
ligation. Sunday  is  the  Lord's  day.  The  other  six  days  of  the 
week  He  has  made  over  to  us ;  the  first  He  reserves  as  His  own. 
And  the  way  He  would  have  us  sanctify  it,  the  duty  He  lays 


300      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

upon  us,  is  to  hear  Mass.  We  are  earnestly  exhorted  to  sanctify 
the  Sunday  in  other  ways,  to  give  more  time  to  prayer  and  medi- 
tation, to  read  good  books,  to  attend  the  vesper  service,  to  as- 
sist at  benediction,  to  visit  the  sick,  to  comfort  the  sorrowful ; 
all  these  things  we  are  exhorted  to  do,  but  we  are  commanded 
to  hear  Mass,  and  this,  as  I  have  said,  on  pain  of  mortal  sin. 
The  other  works  are  good,  are  excellent,  each  in  its  way,  but. 
none  of  them  can  supply  the  place  of  this  one,  or  make  up  for 
default  in  this.  Of  course  there  is  such  a  thing  as  being  excused 
from  hearing  Mass  on  Sunday.  We  are  not  called  upon  to  put 
forth  an  heroic  effort  to  satisfy  this  obligation,  but  we  are  called 
upon  to  make  an  honest  effort ;  we  are  called  upon  to  make  some 
exertion  and  put  ourselves  to  some  inconvenience.  As  for  those 
who  live  under  the  shadow  of  the  church,  or  even  within  sound 
of  the  church  bell,  there  can  hardly  be  any  excuse  for  missing 
Mass  on  Sunday  save  sickness  or  the  like. 

And  oh,  if  we  did  but  realize,  as  did  the  Christians  of  the  olden 
time,  as  the  saints  of  God  have  done  in  every  age,  what  a  treasure 
we  have  in  the  holy  Mass,  we  surely  should  set  greater  store  by  it, 
and  put  forth  greater  effort  to  assist  at  it  more  frequently  and 
more  devoutly.  If  we  had  faith  even  as  a  grain  of  mustard  seed, 
we  should  surmount  every  obstacle  and  even  move  a  seeming 
mountain  of  difficulty  in  order  to  be  present  at  this  august  sacri- 
fice. For  faith  assures  us  that  here  the  mystery  of  our  redemp- 
tion is  indeed  renewed ;  the  same  body  that  was  pierced  for  us 
on  Calvary  is  mystically  broken  for  us  on  the  altar;  the  same 
blood  that  flowed  from  the  wounds  in  those  blessed  hands  and 
feet,  and  trickled  from  the  spear  wound  in  the  heart,  is  once  more 
poured  out  for  us,  and  cries  to  heaven  with  a  better  pleading  than 
that  of  Abel.  It  is  good  to  pray  at  home,  it  is  good  to  give  alms, 
it  is  good  to  visit  the  sick,  it  is  good  to  comfort  the  sorrowful; 
but  it  is  better  than  any  of  these,  better  than  all  of  these  together, 
to  assist  humbly  and  devoutly  at  the  holy  Mass.  Through  this 
adorable  sacrifice,  as  the  Fathers  of  Trent  tell  us,  God  being  ap- 
peased, grants  grace  and  the  gift  of  repentance,  and  pardons  sins 
and  crimes  even  the  most  enormous.  Oh,  if  we  did  but  know 
this  great  gift  of  God,  as  the  angels  know  it  who  come  down  from 
heaven  in  troops  whenever  it  is  offered,  we  should  think  nothing 


RITES   OF  THE   HOLY   EUCHARIST  301 

of  coming  miles  and  miles  to  be  present  at  holy  Mass.  We  should 
even  be  found  daily  assisting  at  it,  like  the  sainted  Monica,  who 
"  never  for  a  day  absented  herself  from  the  altar  whence  she 
knew  that  Victim  to  be  dispensed,  by  which  the  handwriting  that 
was  against  us  is  blotted  out." 1 

References 

Gerrard,  in  Pulpit  Comnt.,  Vol.  IV ;  in  Short  Sermons  on  Catholic  Doc- 
trine; Corsi,  in  Little  Sermons  on  the  Catechism;  Fuhlrott,  in  The  Holy 
Sacrifice  of  the  Mass;  Gillis,  in  A  Year's  Sermons;  Hudson,  "  On  the 
Fruits  of  Hearing  Mass,"  in  Plain  Sermons  by  Practical  Preachers,  Vol. 
II ;  Monsabre,  in  Lenten  Confer,  of  1884. 

Cath.  Encyc.,  Vol.  X,  pp.  6  ff.;  Vol.  XII,  pp.  409  ff.;  Vol.  XIII, 
PP-  309  ff. ;  Summa  Theol.,  Ill,  q.  83 ;  Tanquerey,  Theol.  Dog.,  De  SS. 
Euch.,  Cap.  Ill;  Hurter,  Theol.  Dog.,  Vol.  Ill,  Nos.  484  ff.;  Pohle-Preuss, 
The  Sacraments,  Vol.  II;  Vaughan,  The  Divine  Armory,  etc.,  pp.  700  ff. ; 
Callan,  Illustrations  for  Sermons,  etc.,  pp.  204  ff. ;  Berington  and  Kirk, 
The  Faith  of  Catholics,  Vol.  II,  p.  385 ;  Bellord,  Meditations,  etc.,  Vol.  II, 
p.  292 ;  Bona,  De  Sacrificio  Missae;  Fortescue,  The  Mass;  Fitzgerald,  The 
Jewels  of  the  Mass;  Gihr,  The  Holy  Sacrifice  of  the  Mass,  etc.;  Gibbons, 
The  Faith  of  our  Fathers,  ch.  xxiii. 


FOURTH  SUNDAY  OF  LENT 

SUBJECT 

THE  MATTER,  FORM,  AND  RITES  OF  THE  HOLY 
EUCHARIST 

TEXT 

Jesus  took  the  loaves:  and  when  he  had  given  thanks,  he  distributed  to 
them  that  were  set  down.  —  JOHN  vL  II. 

Analysis 

INTRODUCTION.  The  external  sign  in  which  every  sacrament 
consists  is  twofold,  namely,  the  matter,  which  is  some  sensible 
object;  and  the  form,  which  is  the  words  used  by  the  minister. 
In  the  Holy  Eucharist  bread  and  wine  constitute  the  matter,  and 
the  words  of  consecration  the  form  of  the  sacrament.  The  same 
divine  power  which  multiplied  the  loaves  of  to-day's  Gospel  also 
1  Confessions  of  St  Augustine,  bk.  ix.  c.  13. 


302      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

changes  bread  and  wine  into  the  body  and  blood  of  Christ  in  the 
sacrament  of  the  Holy  Eucharist. 

I.  The  matter  of  the  Eucharist.     I.  The  bread  used  for  the 
Mass  must  of  necessity  be  wheaten,  and,  in  the  Latin  Church,  un- 
leavened.   2.  The  wine  of  the  Eucharist  must  be  pressed  from 
the  grape.     According  to  a  very  ancient  rite  derived  from  the 
Apostles  a  little  water  is  mingled  with  the  wine.    3.  Bread  and 
wine  are  most  suitable  elements  for  the  Holy  Eucharist,  because, 
—  (a)  bread  and  wine,  being  very  nourishing  foods,  are  aptly 
suited  to  signify  the  spiritual  nourishment  which  this  Sacrament 
causes;  (b)  as  bread  and  wine  are  naturally  changed  into  our 
flesh  and  blood,  it  is  easy  to  see  how  by  divine  power  they  can 
be  supernaturally  changed  into  the  body  and  blood  of  Christ; 
(c)  as  bread  is  made  from  many  grains  and  wine  from  many 
grapes,  bread  and  wine  appropriately  illustrate  the  unity  of  the 
faithful  which  this  Sacrament  effects  through  charity. 

II.  The  form   of  the   Holy   Eucharist.      I.  The  form,  or 
words  of  consecration  of  the  bread  are  the  words  which  Christ 
used  at  the  Last  Supper,  namely,  "  This  is  my  body."    That  these 
words  express  the  real  change  of  bread  into  the  body  of  our  Lord 
is  clear  from  Scripture,  from  the  Fathers  and  tradition,  and  from 
reason.    2.  The  form  or  words  used  in  the  consecration  of  the 
wine  are  the  words  that  Christ  pronounced  over  the  chali'ce  at 
the  Last  Supper,  namely,  "  This  is  my  blood."    That  these  words 
really  express  the  change  of  wine  into  our  Lord's  blood  is  also 
clear  from  Scripture,  tradition,  and  reason.     3.  By  reason  of 
natural  concomitance  Christ  whole  and  entire  is  present  under 
each  species. 

III.  The  rites  observed  in  administering  Holy  Communion. 
I.  Communion  is  administered  to  the  faithful  under  the  form 
of  bread  alone  for  many  good  reasons:  (a)  this  is  necessary  to 
avoid  accidents  and  irreverence ;  (b)  if  the  species  of  wine  were 
preserved  in  the  tabernacle  it  would  corrupt;  (c)  to  many  per- 
sons wine  is  nauseating;  (d)  wine  is  extremely  scarce  in  many 
countries;  (e)  Christ  is  just  as  much  present  under  one  species 


RITES   OF   THE   HOLY   EUCHARIST  303 

as  under  both.  2.  The  practice  of  the  Church  of  giving  Com- 
munion under  one  form  is  merely  a  matter  of  discipline,  and  can 
be  changed  if  the  Church  so  wishes.  That  this  practice,  how- 
ever, is  lawful  is  evident:  (a)  from  the  words  of  Christ,  who 
made  the  same  promises  to  those  that  eat  only,  as  to  those  that 
both  eat  and  drink  (John  vi.  52,  55,  58) ;  (b)  from  the  history 
of  the  early  Church,  for  we  know  that  in  early  times  Communion 
under  one  form  only  was  given  to  the  faithful  in  their  homes 
during  persecutions,  and  likewise  to  prisoners,  infants,  and  the 
sick.  3.  To  validly  ordained  clergy  alone  Christ  gave  the  power 
of  consecrating  and  administering  the  Holy  Eucharist. 

LESSONS.  I.  Admire  the  wisdom  and  power  of  Christ  who 
chose  such  apt  means  to  feed  us  with  His  body  and  blood.  Let 
us  imitate  the  multitude  of  to-day's  Gospel  who  marvelled  at  the 
miracle  they  had  witnessed.  2.  The  people  in  the  Gospel  wished 
to  make  Christ  their  King.  Let  us  desire  that  He  may  come  to 
us  to  reign  over  our  souls  in  Holy  Communion. 

Catechism  of  the  Council  of  Trent,  Part  II 

THE  MATTER  OF  THIS  SACRAMENT 

To  consecrate  the  Sacrament  validly,  to  instruct  the  faithful 
in  that  of  which  it  is  the  symbol,  and  to  kindle  in  their  souls  an 
ardent  desire  of  possessing  the  invaluable  treasure  which  it  sig- 
nifies, it  is  of  vital  importance  that  the  pastor  make  himself 
acquainted  with  its  matter.  The  matter  of  this  Sacrament  is  two- 
fold, consisting  of  wheaten  bread,  and  of  wine  pressed  from  the 
grape,  mixed  with  a  little  water.  The  first  element,  then  (of  the 
other  we  shall  treat  hereafter),  is  bread,  as  the  Evangelists 
Matthew,1  Mark,2  and  Luke 8  testify.  Christ  our  Lord,  say  they, 
took  bread  into  His  hands,  blessed,  and  brake  it,  saying,  "  THIS  is 
MY  BODY  " ;  and  according  to  St.  John,  He  called  himself  bread 
in  these  words :  "  I  -am  the  living  bread  which  came  down  from 
heaven."  * 

1  Matt  xxvi.  26.  "  Mark  xiv.  22.  '  Luke  xxii.  19. 

*  John  vi.  41.  See  de  consecr.  disk  2,  cc.  I,  2,  55,  where  the  decrees 
of  Pope  Alexander  on  this  matter  are  quoted,  and  also  Cypr.  lib.  2,  Epist.  3 ; 
Ambr.  1.  4,  de  Sacram.  c.  4;  Iren.  L  4,  c.  34,  et  1.  5,  c.  2. 


304      PAROCHIAL   COURSE   OF   INSTRUCTIONS 


Since,  however,  there  are  different  sorts  of  bread,  composed  of 
different  materials,  such  as  wheat,  barley,  pease ;  or  made  in  dif- 
ferent manners,  such  as  leavened  and  unleavened,  it  is  to  be 
observed  that  with  regard  to  the  former  the  sacramental  matter, 
according  to  the  words  of  our  Lord,  should  consist  of  wheaten 
bread;  for  when  we  simply  say  bread,  we  mean,  according  to 
common  usage,  "  wheaten  bread."  i  This  is  also  distinctly  de- 
clared by  a  figure  of  the  Holy  Eucharist  in  the  Old  Testament: 
the  Lord  commanded  that  the  loaves  of  proposition  which  pre- 
figured this  Sacrament  should  be  made  of  "fine  flour."2 

THE  BREAD  IS  ALSO  UNLEAVENED 

Since,  therefore,  wheaten  bread  alone  is  the  proper  matter  of 
this  Sacrament,  a  doctrine  handed  down  by  Apostolic  tradition 
and  confirmed  by  the  authority  of  the  Catholic  Church,  it  may  also 
be  inferred  from  the  circumstances  in  which  the  Eucharist  was 
instituted,  that  this  wheaten  brea,d  should  be  unleavened.  It  was 
consecrated  and  instituted  by  our  Lord  on  the  first  day  of  un- 
leavened bread,  a  time  when  the  Jews  were  prohibited  by  the 
law  to  have  leavened  bread  in  their  houses.3  Should  the  words 
of  the  Evangelist  St.  John,  who  says  that  all  this  was  done  before 
the  Passover,  be  objected,  the  objection  is  one  of  easy  solution. 
By  the  day  before  the  Pasch,4  St.  John  understands  the  same  day 
which  the  other  Evangelists  designate  as  "  the  first  day  of  unleav- 
ened bread."  He  had  for  object,  principally,  to  mark  the  natu- 
ral day,  which  does  not  commence  until  sunrise;  and  the  first 
natural  day  of  the  Pasch,  therefore,  being  Friday,  the  day  before 
the  Pasch,  means  Thursday,  on  the  evening  of  which  the  festival 
of  unleavened  bread  began,  and  on  which  our  Lord  celebrated  the 
Pasch  and  instituted  the  Holy  Eucharist.  Hence,  St.  Chrysostom 
understands  the  first  day  of  unleavened  bread  to  be  the  day  on 
the  evening  of  which  the  unleavened  bread  was  to  be  eaten.5  The 

1  St.  Thomas,  p.  3,  q.  74.  *  Lev.  xxiv.  5. 

1  Matt.  xxvi.  17;  Mark  xiv.  12;  Luke  xxii.  7.  See  Book  3  of  the 
Decretals,  title  de  celebr.  Missarum,  last  chapter,  in  which  Pope  Honorius 
II  is  quoted. 

4  John  xiii.  I.  *  In  Matt  horn.  83. 


RITES   OF  THE   HOLY   EUCHARIST  305 

peculiar  propriety  of  the  consecration  of  unleavened  bread,  to  ex- 
press that  integrity  and  purity  of  heart  with  which  the  faithful 
should  approach  this  Sacrament,  we  learn  from  these  words  of 
the  Apostle :  "  Purge  out  the  old  leaven,  that  you  may  be  a  new 
paste,  as  you  are  unleavened.  For  Christ  our  Pasch  is  sacrificed. 
Therefore  let  us  feast,  not  with  the  old  leaven,  not  with  the 
leaven  of  malice  and  wickedness ;  but  with  the  unleavened  bread 
of  sincerity  and  truth." * 

UNLEAVENED  BREAD  NOT  ESSENTIAL 

This  property  of  the  bread,  however,  is  not  to  be  considered  so 
essential  that  its  absence  must  render  the  Sacrament  null.  Both 
kinds,  leavened  and  unleavened  bread,  are  called  by  the  common 
name,  and  have  each  the  nature  and  properties  of  bread.2  No 
one,  however,  should  on  his  own  individual  authority  have  the 
temerity  to  depart  from  the  laudable  rite  observed  in  the  Church 
to  which  he  belongs ;  and  such  departure  is  the  less  warranted  in 
priests  of  the  Latin  Church,  commanded  as  they  are  by  authority 
of  the  supreme  Pontiff  to  celebrate  the  sacred  mysteries  with  un- 
leavened bread  only.8  With  regard  to  the  first  element  of  this 
Sacrament,  this  exposition  will  be  found  sufficiently  comprehen- 
sive. We  may,  however,  observe  in  addition,  that  the  quantity  of 
bread  to  be  used  is  not  determined,  depending  as  it  does  upon  the 
number  of  communicants,  a  matter  which  cannot  be  defined. 

THE   SECOND   ELEMENT   IS   WINE  OF  THE  GRAPE,   MINGLED 
WITH  A  LITTLE  WATER 

We  come  next  to  treat  of  the  second  element  of  this  Sacra- 
ment, which  forms  part  of  its  matter,  and  consists  of  wine  pressed 
from  the  grape,  mingled  with  a  little  water.  That  our  Lord  made 
use  of  wine  in  the  institution  of  this  Sacrament  has  been  at  all 
times  the  doctrine  of  the  Catholic  Church.  He  Himself  said,  "  I 
will  not  drink  from  henceforth  of  this  fruit  of  the  vine,  until  that 
day."  *  On  these  words  of  our  Lord,  St.  Chrysostom  observes : 
"  Of  the  fruit  of  the  vine,  which  certainly  produces  wine,  not 

1  i  Cor.  v.  7,  8.  '  C.  of  Florence,  last  session. 

1  Lib.  2,  decreL  de  celebr.  miss.  c.  final. 
*  Matt  xxvi.  29;  Mark  xiv.  25. 


306      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

water  " ;  as  if  he  had  it  in  view,  even  at  so  early  a  period,  to  crush 
by  the  evidence  of  these  words,  the  heresy  which  asserted  that 
water  alone  is  to  be  used  in  these  mysteries.1  With  the  wine 
used  in  the  sacred  mysteries,  the  Church  of  God,  however,  has 
always  mingled  water,  because,  as  we  know  on  the  authority  of 
councils  and  the  testimony  of  St.  Cyprian,  our  Lord  Himself  did 
so;2  and  also  because  this  admixture  renews  the  recollection  of 
the  blood  and  water  which  issued  from  His  sacred  side.  The 
word  "  water  "  we  also  find  used  in  the  Apocalypse  to  signify  the 
people,3  and  therefore  water  mixed  with  wine  signifies  the  union 
of  the  faithful  with  Christ  their  head.  This  rite,  derived  from 
apostolic  tradition,  the  Catholic  Church  has  at  all  times  observed. 
The  propriety  of  mingling  water  with  the  wine  rests,  it  is  true,  on 
authority  so  grave  that  to  omit  the  practice  would  be  to  incur  the 
guilt  of  mortal  sin ;  however,  its  sole  omission  would  be  insuffi- 
cient to  render  the  Sacrament  null.  But  care  must  be  taken  not 
only  to  mingle  water  with  the  wine,  but  also  to  mingle  it  in  small 
quantity ;  for  in  the  opinion  of  ecclesiastical  writers  the  water  is 
changed  into  wine.  Hence,  these  words  of  Pope  Honorius :  "  A 
pernicious  abuse  has  prevailed  for  a  long  time  among  you,  of 
using  in  the  holy  sacrifice  a  greater  quantity  of  water  than  of 
wine;  whereas  in  accordance  with  the  rational  practice  of  the 
Universal  Church,  the  wine  should  be  used  in  much  greater 
quantity  than  the  water."4 

We  have  now  treated  of  the  two  and  only  elements  of  this 
Sacrament;  and  although  some  dared  to  do  otherwise,  many  de- 
crees of  the  Church  justly  enact  that  no  celebrant  offer  anything 
but  bread  and  wine.6 

PECULIAR  APTITUDE  OF  THESE  ELEMENTS 

We  now  come  to  consider  the  aptitude  of  these  two  elements 
to  declare  those  things  of  which  they  are  the  sensible  signs.  In 
the  first  place,  they  signify  Christ,  the  true  life  of  the  world ;  for 
our  Lord  Himself  has  said:  "My  flesh  is  meat  indeed:  and  my 

»  Horn.  83  in  Matt. 

*  Cyp.  lib.  I,  epist.  3;  C.  of  Trent,  sess.  22,  de  sacrif.  miss.  c.  7,  can.  9. 

*  Apoc.  xvii.  15.  4  L«  3,  Decretal,  de  eel.  miss.  c.  13. 

*  See  de  consecr.  dist.  2,  cc.  I,  2,  seq. 


RITES   OF  THE  HOLY   EUCHARIST  307 

blood  is  drink  indeed." l  Since,  therefore,  the  body  of  our  Lord 
Jesus  Christ  nourishes  to  eternal  life  those  who  receive  it  with 
purity  and  holiness,  with  great  propriety  is  this  Sacrament  com- 
posed principally  of  those  elements  which  sustain  life,  thus  giving 
the  faithful  to  understand  that  the  soul  is  nurtured  with  grace  by 
a  participation  of  the  precious  body  and  blood  of  Christ.  These 
elements  serve  also  to  prove  the  dogma  of  the  real  presence.  See- 
ing, as  we  do,  that  bread  and  wine  are  every  day  changed  by  the 
power  of  nature  into  human  flesh  and  blood,  we  are,  by  the  ob- 
vious analogy  of  the  fact,  the  more  readily  induced  to  believe  that 
the  substance  of  the  bread  and  wine  is  changed,  by  the  celestial 
benediction,  into  the  real  body  and  blood  of  Christ.2  This  ad- 
mirable change  also  contributes  to  illustrate  what  takes  place  in 
the  soul.  As  the  bread  and  wine,  although  invisibly,  are  really 
and  substantially  changed  into  the  body  and  blood  of  Christ,  so 
are  we,  although  interiorly  and  invisibly,  yet  really,  renewed  to 
life,  receiving  in  the  Sacrament  of  the  Eucharist  the  true  life. 
Moreover,  the  body  of  the  Church,  although  one  and  undivided, 
consists  of  the  union  of  many  members,  and  of  this  mysterious 
union  nothing  is  more  strikingly  illustrative  than  bread  and  wine. 
Bread  is  made  from  many  grains,  wine  is  pressed  from  many 
grapes,  and  thus  are  we  too,  although  many,  closely  united  by  this 
mysterious  bond  of  union,  and  made  as  it  were  one  body. 

THE  FORM  TO  BE  USED  IN  THE  CONSECRATION  OF  THE  BREAD 
IS   PROVED  FROM   SCRIPTURE 

The  form  to  be  used  in  the  consecration  of  the  bread  we  now 
come  to  explain;  not,  however,  with  a  view  that  the  faithful 
should  be  taught  these  mysteries  unless  necessity  require  it  (a 
knowledge  of  them  is  obligatory  on  ecclesiastics  alone),  but  to 
obviate  the  possibility  of  shameful  mistakes  on  the  part  of  the 
celebrant,  through  ignorance  of  the  form.  From  the  Evangelists 
Matthew  and  Luke,  and  also  from  the  Apostle,  we  learn  that  the 
form  of  the  Sacrament  consists  in  these  words:  "THIS  is  MY 
BODY."  We  read  that  when  they  had  supped,  "  Jesus  took  bread, 
and  blessed,  and  brake,  and  gave  to  his  disciples,  and  said :  Take 

1  John  vi.  56.  *  Daraas.  1.  4,  de  fid.  orthod.  c.  14. 


308      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

ye,  and  eat.  THIS  is  MY  BODY."1  And  this  form  of  consecra- 
tion, made  use  of  by  Jesus  Christ,  has  been  uniformly  and  in- 
violably observed  in  the  Catholic  Church. 

PROOF  FROM  THE  FATHERS  AND  COUNCILS 

The  testimonies  of  the  Fathers  in  proof  of  the  legitimacy  of 
this  form  may  be  here  omitted;  to  enumerate  them  would  prove 
an  endless  task.  The  decree  of  the  Council  of  Florence  to  the 
same  effect,  because  of  easy  access  to  all,  it  is  also  unnecessary  to 
cite.  The  necessity  of  every  other  proof  is  superseded  by  these 
words  of  the  Saviour :  "  Do  this  for  a  commemoration  of  me." 2 
This  command  of  our  Lord  embraces  not  only  what  He  did,  but 
also  what  He  said;  and  especially  did  it  refer  to  those  words 
which  He  uttered  not  less  for  the  purpose  of  effecting,  than  of 
signifying  what  they  effected.3 

PROOF  FROM   REASON 

That  these  words  constitute  the  form  is  easily  proved  from 
reason  alone.  The  form  of  a  Sacrament  is  that  which  signifies 
what  is  accomplished  in  the  Sacrament.  What  is  accomplished 
in  the  Eucharist,  that  is,  the  conversion  of  the  bread  into  the  true 
body  of  our  Lord,  the  words  "This  is  my  body"  signify  and 
declare ;  they  therefore  constitute  the  form.  The  words  of  the 
Evangelist,  "  he  blessed,"  go  to  support  this  reasoning.  They  are 
equivalent  to  saying:  "taking  bread,  he  blessed  it,  saying,  This 
is  my  body."  4 

The  words,  "  take  and  eat,"  it  is  true,  precede  the  words  "  This 
is  my  body,"  but  they  evidently  express  the  use,  not  the  consecra- 
tion, of  the  matter,  and  cannot  therefore  constitute  the  form. 
They  must,  indeed,  be  pronounced  by  the  priest,  just  as  the  con- 
junction "  for "  must  be  also  pronounced  in  the  consecration  of 
the  body  and  blood,  but  they  are  not  essential  to  the  validity  of 

1  Matt.  xxvi.  26;  Mark  xiv.  22;  Luke  xxii.  19;  i  Cor.  xi.  24. 

1  Luke  xxii.  19.    In  decret.  de  sacram. ;  C.  of  Trent,  sess.  13,  c.  I. 

*  See  Amb.  1.  4,  de  sacram.  cc.  4,  5 ;  Chrys.  horn,  de  prodit.  Judae ;  Aug. 
1.  3,  de  Trinit.  c.  4;  Iren.  1.  4,  contr.  haer.  c.  34;  Orig.  lib.  8,  contr.  Celsum.; 
Hesich.  1.  6,  in  Levit.  c.  22;  Cyril.  Alex,  epist.  ad  Calosorum  episcop.; 
Tertul.  1.  4,  contr.  Marc,  in  Hiear.  epist.  i. 

*  Matt.  xxvi.  26. 


RITES   OF   THE   HOLY   EUCHARIST  309 

the  Sacrament ;  otherwise  it  would  follow  that  if  the  Sacrament 
were  not  to  be  administered  to  any  one,  it  should  not,  or  even 
could  not,  be  consecrated,  whereas,  that  the  priest  by  pronounc- 
ing the  words  of  our  Lord,  according  to  the  institution  and  prac- 
tice of  the  Church,  truly  consecrates  the  proper  matter  of  the 
Sacrament,  although  it  should  afterwards  happen  never  to  be 
administered,  admits  not  the  least  shadow  of  doubt. 

THE  FORM  TO  BE  USED  IN  THE  CONSECRATION  OF  THE  WINE 
PROVED   FROM    SCRIPTURE 

The  form  of  the  consecration  of  the  wine,  the  other  element  of 
this  Sacrament,  for  the  reasons  assigned  with  regard  to  the  bread, 
should  be  accurately  known,  and  clearly  understood  by  the  priest. 
We  are  firmly  to  believe  that  the  form  of  consecrating  the  chalice 
is  comprehended  in  these  words :  "  THIS  is  THE  CHALICE  OF  MY 

BLOOD  OF  THE  NEW  AND  ETERNAL  TESTAMENT:  THE  MYSTERY  OF 
FAITH  :  WHICH  SHALL  BE  SHED  FOR  YOU,  AND  FOR  MANY  TO  THE 

REMISSION  OF  SINS."  1  These  words  are  for  the  most  part  taken 
from  Scripture.  Some  of  them,  however,  have  been  preserved  in 
the  Church  by  apostolic  tradition.  The  words  "This  is  the 
chalice  "  are  taken  from  St.  Luke,2  and  are  also  mentioned  by  the 
Apostle.3  The  words  that  immediately  follow,  "  of  my  blood,"  or 
"  my  blood  of  the  new  testament,  .  .  .  which  shall  be  shed  for 
you,  and  for  many  to  the  remission  of  sins,"  are  taken  in  part 
from  St.  Luke  *  and  in  part  from  St.  Matthew.5  The  words  "  and 
eternal,"  and  also  the  words  "the  mystery  of  faith,"  have  been 
transmitted  to  us  by  holy  tradition,  the  interpreter  and  guardian 
of  Catholic  unity.  Of  the  legitimacy  of  this  form  we  cannot  en- 
tertain a  shadow  of  doubt  if  we  attend  to  what  has  been  already 
said  of  the  form  used  in  the  consecration  of  the  bread.  The  form 
to  be  used  in  the  consecration  of  this  element  should,  confessedly, 
consist  of  words  signifying  that  the  substance  of  the  wine  is 
changed  into  the  blood  of  our  Lord,  —  this  the  words  already 
cited  clearly  declare,  —  and  therefore  they  alone  exclusively  con- 
stitute the  form. 

1  Decretal.  1.  3,  de  celeb,  miss.  c.  6.          »  Luke  xxii.  20. 
1  i  Cor.  xi.  25.  «  Luke  xxii.  20. 

5  Matt.  xxvi.  28. 


310      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

THREE  EFFECTS  OF  THE  BLOOD  OF  THE  SAVIOUR 

They  also  express  certain  admirable  fruits  produced  by  the 
blood  of  Christ,  which  was  shed  on  Calvary — fruits  which  be- 
long in  a  special  manner  to  this  Sacrament.  Of  these,  one  is 
admission  into  the  eternal  inheritance  to  which  we  have  acquired 
a  right  by  "  the  new  and  everlasting  testament." x  Another  is  ad- 
mission to  righteousness  by  "  the  mystery  of  faith,"  for  "  God 
hath  proposed"  Jesus  "to  be  a  propitiation  through  faith  in  his 
blood,  to  the  showing  of  his  justice,  .  .  .  that  he  himself  may 
be  just,  and  the  justifier  of  him,  who  is  of  the  faith  of  Jesus 
Christ"2  A  third  is  the  remission  of  sin.3 

THE  FORM  OF  CONSECRATING  THE  WINE  EXPLAINED 

But  as  the  words  of  consecration  are  replete  with  mysteries, 
and  are  most  appropriate  in  their  application  to  our  present  sub- 
ject, they  demand  a  more  minute  consideration.  When,  there- 
fore, it  is  said,  "  This  is  the  chalice  of  my  blood,"  *  these  words 
are  to  be  understood  to  mean,  "  This  is  my  blood  which  is  con- 
tained in  this  chalice."  The  mention  of  "the  chalice,"  at  the 
moment  of  its  consecration,  to  be  the  drink  of  the  faithful,  is  pe- 
culiarly appropriate;  without  its  mention  as  the  vessel  in  which 
it  is  contained,  the  words,  "  This  is  my  blood,"  would  not  seem 
sufficiently  to  designate  this,  supernatural  species  of  drink.  Next 
follow  the  words,  "  of  the  New  Testament."  These  are  added  to 
give  us  to  understand  that  the  blood  of  the  Saviour  is  not  now 
given  figuratively,  as  in  the  Old  Law,  of  which  we  read  in  the 
Apostle,  that  without  blood  a  testament  is  not  dedicated,5  but 
really  and  truly  given,  a  prerogative  peculiar  to  the  New  Testa- 
ment. Hence  the  Apostle  says,  "Therefore  he  [Christ]  is  the 
mediator  of  the  New  Testament :  that  by  means  of  his  death,  .  .  . 
they  that  are  called  may  receive  the  promise  of  eternal  inherit- 
ance." 6  The  word  "  eternal "  refers  to  the  eternal  inheritance, 
our  title  to  which  has  been  purchased  by  Christ  the  Lord,  the 
eternal  Testator.  The  words  "mystery  of  faith,"  which  are 
added,  exclude  not  the  reality,  but  signify  that  what  lies  con- 

1  Heb.  x.  20;  xiii.  20.  2  Rom.  iii.  25,  26. 

*  Heb.  ix.  12.  «  Decret.  1.  3,  de  eel.  Miss.  c.  8. 

•  Heb.  ix.  18.  •  Heb.  ix.  15. 


RITES   OF   THE   HOLY   EUCHARIST  311 

cealed  under  the  veil  of  mystery,  and  is  far  removed  from  the 
ken  of  mortal  eye,  is  to  be  believed  with  the  certainty  of  faith. 
Here,  however,  these  words  bear  an  import  entirely  different  from 
that  which  they  have  when  applied  to  Baptism.  Here  the  mystery 
of  faith  consists  in  this,  that  we  see  by  faith  the  blood  of  Christ, 
veiled  under  the  species  of  wine ;  but  Baptism  is  properly  called  by 
us  "  the  Sacrament  of  faith,"  by  the  Greeks,  "  the  mystery  of 
faith,"  because  it  comprises  the  entire  profession  of  the  faith  of 
Christ.  There  is  also  another  reason  why  the  blood  of  our  Lord 
is  called  "  the  mystery  of  faith."  In  its  belief  human  reason  ex- 
periences the  greatest  difficulties,  because  faith  proposes  to  us  to 
believe  that  the  Son  of  God,  God  and  man,  suffered  death  for  our 
redemption,  a  death  signified  by  the  Sacrament  of  his  blood.  His 
passion,  therefore,  is  more  appropriately  commemorated  here  in 
the  words,  "  which  shall  be  shed  for  the  remission  of  sins,"  than 
at  the  consecration  of  His  body.  The  separate  consecration  of 
the  blood  places  before  our  eyes  in  more  vivid  colors  His  passion, 
crucifixion,  and  death. 

The  additional  words,  "  for  you  and  for  many,"  are  taken, 
some  from  St.  Matthew,1  some  from  St.  Luke,2  and  under  the 
guidance  of  the  Spirit  of  God  combined  together  by  the  Catholic 
Church.  They  serve  emphatically  to  designate  the  fruit  and 
advantages  of  His  passion.  Looking  to  the  efficacy  of  the  pas- 
sion, we  believe  that  the  Redeemer  shed  His  blood  for  the 
salvation  of  all  men ;  but  looking  to  the  advantages  which  man- 
kind derive  from  its  efficacy,  we  find  at  once  that  they  are  not 
extended  to  the  whole,  but  to  a  large  proportion  of  the  human 
race.  When,  therefore,  our  Lord  said,  "  for  you,"  He  meant 
either  those  who  were  present,  or  those  whom  He  had  chosen 
from  among  the  Jews,  among  whom  were,  with  the  exception  of 
Judas,  all  His  disciples  with  whom  He  then  conversed ;  but  when 
He  adds,  "  for  many,"  He  would  include  the  remainder  of  the 
elect  from  among  the  Jews  and  the  Gentiles.  With  great  propri- 
ety, therefore,  were"  the  words  for  all  omitted,  because  here  the 
fruit  of  the  passion  is  alone  spoken  of,  and  to  the  elect  only  did 
His  passion  bring  the  fruit  of  salvation.  This  the  words  of  the 
Apostle  declare  when  he  says,  that  Christ  was  offered  once,  to 
1  Matt.  xxvi.  28.  *  Luke  xxii.  20. 


312     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

take  away  the  sins  of  many ; x  and  the  same  truth  is  conveyed  in 
these  words  of  our  Lord  recorded  by  St.  John :  "  I  pray  for  them : 
I  pray  not  for  the  world,  but  for  them  whom  thou  hast  given  me : 
because  they  are  thine."  2  The  words  of  consecration  also  convey 
many  other  truths,  —  truths,  however,  which  the  pastor  by  the 
daily  meditation  and  study  of  divine  things,  and  aided  by  grace 
from  above,  will  not  find  it  difficult  to  discover. 

THE  SACRAMENT  TO  BE  RECEIVED  UNDER  BOTH  KINDS  BY  THE 
OFFICIATING    PRIEST   ONLY,   AND   WHY 

As  to  the  rite  to  be  observed  in  the  administration  of  this 
Sacrament,  the  pastor  will  teach  that  the  law  of  the  Church  inter- 
dicts its  administration  under  both  kinds  to  any  but  to  the  offici- 
ating priest,  unless  by  special  permission  of  the  Church.  Christ, 
it  is  true,  as  has  been  explained  by  the  Council  of  Trent,3  insti- 
tuted and  administered  to  His  Apostles,  at  His  last  supper,  this 
great  Sacrament  under  both  kinds ;  but  it  does  not  follow  of  ne- 
cessity that  by  doing  so  He  established  a  law  rendering  its  admin- 
istration to  the  faithful  under  both  species  imperative.  Speaking 
of  this  Sacrament  He  Himself  frequently  mentions  it  under  one 
kind  only.  "  If,"  says  He,  "  any  man  eat  of  this  bread,  he  shall 
live  for  ever,  and  the  bread  that  I  will  give  is  my  flesh,  for  the  life 
of  the  world,"  and  "He  that  eateth  this  bread,  shall  live  for 
ever."  *  The  Church,  no  doubt,  was  influenced  by  numerous  and 
cogent  reasons,  not  only  to  approve,  but  to  confirm  by  solemn 
decree  the  general  practice  of  communicating  under  one  species. 
In  the  first  place,  the  greatest  caution  was  necessary  to  avoid 
accident  or  indignity,  which  must  become  almost  inevitable  if  the 
chalice  were  administered  in  a  crowded  assemblage. 

In  the  next  place,  the  Holy  Eucharist  should  be  at  all  times  in 
readiness  for  the  sick,  and  if  the  species  of  wine  remained  long1 
unconsumed,  it  was  to  be  feared  that  it  might  turn  acid.  Besides, 

1  Heb.  ix.  26.  *  John  xvii.  9. 

1  Sess.  21,  De  Communione  sub  utraque  specie,  can.  I,  2,  3. 

*  John  vi.  52,  59.  That  the  reception  of  this  sacrament  under  one  kind 
suffices  for  perfect  communion  we  learn  from  Tertull.  lib.  2,  ad  uxorem; 
Cypr.  de  Lapsis;  Orig.  horn.  13,  in  Exod;  Basil,  epist.  ad  Caesar  patr. ; 
Aug.  ep.  86;  Jerome,  in  Apol.  ad  Pammach;  Chrysost.  horn.  41,  operis 
imperf.  in  Matt. 


RITES   OF   THE   HOLY   EUCHARIST  313 

there  are  many  who  cannot  bear  the  taste  or  smell  of  wine.  Lest, 
therefore,  what  is  intended  for  the  nutriment  of  the  soul  should 
prove  noxious  to  the  health  of  the  body,  the  Church,  in  her  wis- 
dom, has  sanctioned  its  administration  under  the  species  of  bread 
alone.  We  may  also  observe  that  in  many  places  wine  is  ex- 
tremely scarce,  nor  can  it  be  brought  from  distant  countries  with- 
out incurring  very  heavy  expense  and  encountering  very  tedious 
and  difficult  journeys. 

Finally  (a  circumstance  which  principally  influenced  the 
Church  in  establishing  this  practice),  means  were  to  be  devised 
to  crush  the  heresy  which  denied  that  Christ,  whole  and  entire,  is 
contained  under  either  species,  and  asserted  that  the  body  is  con- 
tained under  the  species  of  bread  without  the  blood,  and  the  blood 
under  the  species  of  wine  without  the  body.  This  object  was  at- 
tained by  communion  under  the  species  of  bread  alone,  which 
places,  as  it  were,  sensibly  before  our  eyes  the  truth  of  the  Catho- 
lic faith.  Those  who  have  written  expressly  on  this  subject  will, 
if  it  appear  necessary,  furnish  the  pastor  with  additional  reasons 
for  the  practice  of  the  Catholic  Church  in  the  administration  of 
the  Holy  Eucharist. 

PRIESTS  ALONE  ARE  THE  MINISTERS  OF  THE  EUCHARIST 

To  omit  nothing  doctrinal  on  so  important  a  subject,  we  now 
come  to  speak  of  the  minister  of  the  sacrament,  a  point,  however, 
on  which  scarcely  any  one  is  ignorant.  The  pastor  then  will 
teach  that  to  priests  alone  has  been  given  power  to  consecrate  and 
administer  the  Holy  Eucharist.  That  the  unvarying  practice  of 
the  Church  has  also  been  that  the  faithful  receive  the  Sacrament 
from  the  hand  of  the  priest,  and  that  the  priest  communicate  him- 
self, has  been  explained  by  the  Council  of  Trent.1  The  same  holy 
Council  has  shown  that  this  practice  is  always  to  be  scrupulously 
adhered  to,  stamped,  as  it  is,  with  the  authoritative  impress  of 
Apostolic  tradition,  and  sanctioned  by  the  illustrious  example  of 
our  Lord  Himself, -who  with  His  own  hands  consecrated  and 
gave  to  His  disciples  His  most  sacred  body.2 

1  Sess.  13,  c.  10.  '  Matt.  xxvi.  26;  Matt.  xiv.  22. 


3H      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

THE  LAITY  ARE  PROHIBITED  TO  TOUCH  THE  SACRED  VESSELS,  ETC. 

To  safeguard  as  much  as  possible  the  dignity  of  this  august 
Sacrament,  not  only  is  its  administration  confined  exclusively  to 
the  priestly  order,  but  the  Church  has  also,  by  an  express  law, 
prohibited  any  but  those  who  are  consecrated  to  religion,  unless 
in  case  of  necessity,  to  touch  the  sacred  vessels,  the  linen,  or  other 
immediate  necessaries  for  consecration.  Priests  and  people  may 
hence  learn  what  piety  and  holiness  they  should  possess  who 
consecrate,  administer,  or  receive  the  Holy  of  Holies.  The  Eu- 
charist, however,  as  was  observed  with  regard  to  the  other  Sacra- 
ments, whether  administered  by  holy  or  unholy  hands,  is  equally 
valid.  It  is  of  faith  that  the  efficacy  of  the  Sacraments  does  not 
depend  on  the  merit  of  the  minister,  but  on  the  virtue  and  power 
of  our  Lord  Jesus  Christ. 

With  regard  to  the  Eucharist  as  a  Sacrament,  these  are  the 
principal  points  which  demanded  explanation. 

Sermons 

THE  MATTER  AND  FORM  OF  THE  EUCHARIST 
BY  THE  RT.  REV.  ALEXANDER  MACDONALD,  D.D. 

All  of  the  seven  sacraments  instituted  by  our  blessed  Lord  are 
holy  in  themselves  and  means  of  holiness  to  those  who  receive 
them  worthily.  But  there  is  one  of  them  that  by  common  consent 
of  believers  is  never  spoken  of  save  as  the  Holy  or  the  Most 
Holy  Sacrament.  The  other  sacraments  contain  grace  and  are 
channels  of  grace;  this  contains  the  Author  of  grace,  and  is  the 
unfailing  fountain  of  all  grace.  As  the  sun  is  the  centre  of  the 
system  of  lesser  bodies  that  circle  round  it,  and  the  source  of  light 
and  warmth  to  all  things  that  live  on  the  earth,  so  is  the  Holy 
Eucharist  the  centre  of  the  other  sacraments,  and  the  source  of 
spiritual  light  and  warmth  to  the  souls  of  men. 

The  Holy  Eucharist,  as  the  catechism  teaches  us,  is  the  Sacra- 
ment that  contains  the  body  and  blood,  soul  and  divinity,  of  Jesus 
Christ  under  the  appearances  of  bread  and  wine.  The  Eucharist 
is  a  sacrifice  also ;  but  with  that  aspect  of  it  I  will  not  deal  now. 
For  the  present  I  will  consider  it  only  as  a  Sacrament,  that  is  to 


RITES   OF   THE   HOLY   EUCHARIST  315 

say,  a  sensible  sign  of  grace  instituted  by  Christ  Our  Lord  for 
the  sanctification  of  souls.  We  discern  in  it  the  three  things  need- 
ful to  constitute  a  Sacrament.  The  bread  and  wine  together  with 
the  words  of  consecration  are  the  sensible  sign ;  the  words  of  Our 
Lord  at  the  Last  Supper  are  the  guarantee  of  divine  institution ; 
and  as  for  the  conferring  of  grace,  the  Eucharist,  as  has  already 
been  observed,  contains  the  very  Author  of  grace. 

By  virtue  of  the  words  of  consecration  the  body  of  Our  Lord 
is  present  under  the  form  of  bread  and  the  blood  under  the  form 
of  wine.  But  since  the  body  has  life  in  it,  for  having  once  risen 
from  the  dead  Our  Lord  now  dieth  no  more,  where  the  body  is 
there  in  like  manner  is  the  soul  and  the  divinity.  For  this  reason 
the  Church  is  enabled  to  administer  the  Sacrament  of  the  Eucha- 
rist under  one  kind.  He  who  receives  the  Sacrament  under  the 
form  of  bread  alone  receives  a  perfect  Sacrament,  since  Christ 
whole  and  entire  is  present  under  the  form  of  bread.  It  is  to  a 
perfect  sacrifice,  not  to  a  perfect  Sacrament,  that  the  two  ele- 
ments in  the  Eucharist  are  essential. 

The  form  of  this  Sacrament  are  the  words  of  Our  Lord.  The 
matter  is  wheaten  bread,  and  wine  from  the  grape.  The  minis- 
ter is  a  validly  ordained  priest.  The  subject  is  a  validly  baptized 
person.  But  not  every  one  who  is  capable  of  receiving  the 
Eucharist  can  lawfully  receive  it.  The  person  who  is  in  mortal 
sin  can  receive  it  neither  lawfully  nor  fruitfully;  and  it  is  not  to 
be  given  to  children,  according  to  the  present  discipline  of  the 
Church,  till  they  reach  the  years  of  discretion.  Nor  is  it  to  be 
given  to  insane  persons,  or  people  bereft  of  their  senses.  But  a 
child  in  danger  of  death,  who  knows  enough  to  distinguish  the 
Eucharist  from  other  food,  should  receive  it  as  viaticum ;  and  any 
insane  person  who  once  had  the  use  of  reason  and  led  a  Christian 
life  may  receive  the  viaticum  at  the  hour  of  death,  so  there  be 
no  danger  of  irreverence. 

The  Church  enjoins  upon  the  faithful  to  receive  Holy  Com- 
munion at  least  once  a  year,  as  well  as  towards  the  end  of  life  by 
way  of  viaticum.  This  twofold  obligation  imposed  by  the  Church 
is  founded  upon  the  divine  precept  expressed  in  the  words  of 
Our  Lord,  "  Except  you  eat  the  flesh  of  the  Son  of  man,  and 
drink  his  blood,  you  shall  not  have  life  in  you."  We  are  not  to 


316     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

understand  that  the  Church  deems  it  quite  enough  to  receive  Holy 
Communion  once  a  year.  The  words  of  the  Lateran  Council  are, 
"  at  least  once  a  year."  The  Church  says  to  her  children,  "  I  bid 
you  perform  your  Easter  duty  on  pain  of  being  liable  to  be  cut 
off  from  me  as  lifeless  and  withered  members,  on  pain  of  spirit- 
ual death,  of  spiritual  starvation."  Now  if  a  man  is  to  live  the 
life  of  grace  and  grow  spiritually,  it  is  of  course  not  enough  just 
to  stave  off  starvation.  The  Church  would  wish  to  see  her  chil- 
dren often,  even  daily,  at  the  altar  where  the  bread  of  life  is 
dispensed.  At  the  same  time  she  does  not  lay  this  upon  their  con- 
sciences, being  a  wise  mother,  wise  with  the  wisdom  that  is  from 
above.  She  knows  that  growth  is  not  a  thing  that  can  be  got  by 
forcing,  and  that  this  is  as  true  in  the  spiritual  as  it  is  in  the 
physical  world.  She  realizes  indeed  that  one  who  is  stubbornly 
bent  on  keeping  from  food  altogether  must  be  made  to  take  food 
lest  he  starve.  But  she  recognizes  that  such  action  is  not  to  be 
resorted  to  save  in  this  extreme  case,  and  that  it  is  only  one  who 
eats  with  a  will  and  has  a  relish  for  his  food  that  can  get  any  real 
benefit  from  it.  She  wishes  us  to  create  a  relish  for  the  food  of 
our  souls  by  the  exercise  of  the  virtues  that  become  a  Christian, 
—  by  honesty,  truthfulness,  sobriety,  chastity;  to  foster  a  spirit- 
ual taste  by  habits  of  self-denial,  —  that  we  may  hunger  after 
this  divine  food,  and  so  be  found  in  the  number  of  those  whom 
Our  Lord  declares  blessed,  because,  having  a  hunger  after  right- 
eousness, they  shall  be  filled. 

A  word  in  conclusion  on  the  symbolism  of  this  Sacrament. 
Most  aptly  does  bread  symbolize  the  effects  of  it.  Hence  Our 
Lord,  in  the  sixth  chapter  of  St.  John,  speaks  of  it  in  terms  of  this 
symbol  only.  Bread  is  the  staff  of  life.  It  nourishes,  fosters 
growth,  imparts  strength,  sates  the  hungry.  A  fourfold  corre- 
sponding effect  in  the  spiritual  order  is  produced  by  the  Eucha- 
rist, which  is  the  bread  of  life. 

And  first,  the  Eucharist  nourishes  the  life  of  the  soul.  "  He 
that  eateth  me,"  says  Our  Lord,  "  the  same  also  shall  live  by  me." 
And  again :  "  Except  you  eat  the  flesh  of  the  Son  of  man,  and 
drink  his  blood,  you  shall  not  have  life  in  you."  Nothing  could 
be  clearer.  But  it  is  only  the  living  who  eat  bread  and  are  nour- 
ished by  it.  Therefore  the  man  who  is  dead  in  mortal  sin  is  not 


RITES   OF   THE   HOLY   EUCHARIST  317 

fit  to  eat  the  bread  of  life.  Instead  of  getting  life  from  it,  he  does 
but  find  fresh  cause  of  death  and  cripple  his  chance  of  ever  com- 
ing to  life  again. 

The  Eucharist  fosters  the  growth  of  the  spiritual  life.  In  the 
natural  order,  man's  growth  is  confined  to  the  period  between 
birth  and  adult  age.  Again,  in  the  natural  order  man  attains  a 
certain  stature,  which  he  may  not  overpass.  Spiritual  growth,  on 
the  other  hand,  is  not  limited  to  a  fixed  period  of  time,  but  ex- 
tends over  the  whole  of  this  mortal  life.  Neither  is  it  confined 
within  fixed  bounds,  for  there  are  no  bounds  to  the  possible,  and 
we  are  bidden  to  be  perfect  even  as  Our  Father  in  heaven  is  per- 
fect. We  shall  "  reach  the  measure  of  the  years  of  the  fulness  of 
Christ "  only  by  feeding  on  the  food  that  Christ  has  given  us. 
Alas !  that  so  many  souls  should  be  stunted  in  growth  and  starved, 
while  this  divine  banquet  is  daily  spread  out  before  them.  For 
too  many  Christians  the  springtime  of  spiritual  growth  comes 
only  when  the  hair  is  gray  and  the  body  bent  with  years. 

The  Eucharist  gives  strength  to  the  soul.  We  are  laborers  in 
Christ's  vineyard;  and  we  are  soldiers  of  Christ.  But  who  can 
work  without  bread?  Or  what  soldier  can  stand  day  after  day 
in  the  fighting  line  if  he  be  without  his  rations?  The  man  that 
is  famished,  starved,  is  fit  for  nothing.  We  cannot  do  Christ's 
work  in  the  world,  or  fight  His  battles,  unless  we  get  strength 
from  the  bread  of  the  strong.  The  prophet  went  a  day's  journey 
into  the  wilderness  and  was  faint,  and  lay  and  slept  under  a  juni- 
per tree.  But  when  he  arose  and  ate  of  the  bread  that  was  baked 
in  the  ashes,  he  went  in  the  strength  of  it  forty  days  and  as  many 
nights  to  Horeb  the  mount  of  God.  So  we  faint  ones  are  fed 
by  Christ  in  the  wilderness  of  this  world.  Even  as  He  multi- 
plied the  five  loaves  in  the  desert,  and  with  them  fed  the  five 
thousand,  so  He  multiplies  without  limit  the  bread  of  life,  and 
with  it  feeds  the  multitudes  who  else  must  perish  of  hunger,  far 
from  home. 

Lastly,  the  Eucharist  sates  the  hunger  of  the  soul.  Who  has 
not  at  some  time  or  other  felt  the  pangs  of  bodily  hunger? 
And  even  if  such  a  one  there  be,  yet  is  there  no  one  but  has 
known  the  hunger  after  happiness,  the  hunger  of  the  heart. 
Men  seek  to  satisfy  this  hunger  with  what  are  called  the  good 


318     PAROCHIAL   COURSE  OF  INSTRUCTIONS 

things  of  this  world.  They  are  even  fain  to  feed  on  the  husks 
of  swine,  like  the  prodigal  of  old.  But  if  they  would  keep  from 
starving,  they  needs  must  return  to  the  Father's  house  to  receive 
the  bread  of  life.  God  alone  can  satisfy  the  hunger  of  the  heart. 
But  the  heart  that  God  feeds  must  fast  from  earthly  food,  even 
as  one  must  fast  from  bodily  food  to  feed  on  the  bread  of  life. 
"  If  the  heart  were  all  expended  here,"  says  one  who  was  fed 
of  God,  "  nothing  of  it  would  be  left  for  heaven,  and  I  wish  to 
take  that  which  loves  me  into  the  other  world.  Let  us  not  waste 
on  creatures  what  was  made  for  the  Creator.  Let  us  learn  to 
fast  from  earthly  food  that  we  may  hunger  for  the  divine  ban- 
quet in  which  Christ  is  received,  the  memory  of  His  passion  re- 
newed, in  which  the  soul  is  rilled  with,  and  a  pledge  is  given  us 
of,  future  glory. 

THE  MATTER  AND  FORM  OF  THE  EUCHARIST 
BY  THE  REV.  P.  HEHEL,  S.J. 

I.  The  Matter.  In  the  holy  Sacrament  of  the  Altar  the  mat- 
ter is  twofold,  bread  and  wine,  which  by  the  words  of  consecra- 
tion become  respectively  the  Body  and  Blood  of  Christ.  These 
words  are  therefore  the  form  of  the  Sacrament. 

(a)  All  the  evangelists  state  clearly  that  bread  is  the  matter; 
no  Sacrament  is  so  well  denned  as  this.  St.  Matthew  (xxvi.  26), 
St.  Mark  (xiv.  22),  and  St.  Luke  (xxii.  19)  all  say  that  Christ 
took  bread  and  blessed  it,  and  broke  it,  saying,  "This  is  my 
body."  St.  John  (vi.  51)  records  that  our  Lord  said:  "I  am 
the  living  bread  which  came  down  from  heaven.  If  any  man 
eat  of  this  bread,  he  shall  live  for  ever." 

Bread  is  made  of  various  kinds  of  flour,  and  may  be  either 
leavened  or  unleavened.  The  Catholic  Church  requires  that  the 
bread  used  in  the  Sacrament  be  made  of  wheat,  because  (a)  as 
a  rule,  in  speaking  of  bread,  people  mean  wheaten  bread,  (b)  in 
Leviticus  the  loaves  of  proposition,  which  were  a  type  of  this 
Sacrament,  are  ordered  to  be  made  of  wheat,  and  (c)  the  tradi- 
tion of  the  Church  is  that  the  Apostles  used  wheaten  bread  for 
this  purpose. 

In  the  Latin  rite  it  must  not  be  leavened  or  made  with  yeast, 


RITES   OF   THE   HOLY   EUCHARIST  319 

because  our  Lord  instituted  this  Sacrament  on  the  feast  of  un- 
leavened bread.  On  that  day  no  Jew  would  have  touched  leav- 
ened bread,  so  we  may  assume  that  Christ  used  bread  that  was 
unleavened.  In  the  first  epistle  of  the  Corinthians  (v.  7,  8) 
St.  Paul  bears  witness  to  this  fact,  and  bids  all  who  approach 
the  Lord's  table :  "  Purge  out  the  old  leaven,  that  you  may  be 
a  new  paste,  as  you  are  unleavened.  For  Christ  our  Pasch  is 
sacrificed.  Therefore  let  us  feast,  not  with  the  old  leaven,  nor 
with  the  leaven  of  malice  and  wickedness;  but  with  the  un- 
leavened bread  of  sincerrty  and  truth."  The  Apostle  refers  here 
to  the  custom  of  using  unleavened  bread  at  this  Sacrament,  in 
order  to  teach  the  faithful  that  they  ought  to  come  to  it  with 
hearts  free  from  all  leaven  of  wickedness. 

The  Greeks  use  leavened  bread,  and  the  Catholic  Church  allows 
them  to  do  so,  because  wheaten  bread  that  is  leavened  is  still  true 
bread,  and  thus  valid  matter  of  the  Sacrament.  This  practice  is 
permissible,  however,  only  in  the  Greek  and  not  in  the  Latin 
Church. 

(b)  The  other  matter  of  the  Sacrament  is  wine,  that  must  be 
made  from  grapes,  for  that  our  Lord  used  such  wine  is  clear 
from  the  words :  "  I  will  drink  no  more  of  the  fruit  of  the  vine, 
until  that  day  when  I  shall  drink  it  new  in  the  kingdom  of  God  " 
(Mark  xiv.  25). 

A  little  water  is  mixed  with  the  wine  for  three  reasons:  (i) 
because  there  is  a  very  old  tradition  that  Christ  Himself  added 
water  to  the  wine;  (2)  because  blood  and  water  flowed  from  His 
pierced  side;  (3)  because  in  the  Apocalypse  water  represents  the 
multitude  of  the  faithful  who  are  in  this  Sacrament  united  with 
Christ,  as  the  water  is  mingled  with  the  wine  and  changed  with 
it  into  His  Blood. 

(c)  God  in  His  boundless  love  of  us  desires  not  only  to  be 
worshipped,  but  to  be  in  close  contact  with  us,  and  for  this  reason 
He  chose  bread  and  wine  to  be  the  matter  of  this  Sacrament. 
They  are  the  most  generally  used  articles  of  food,  and  so  are 
especially  adapted  to  be  the  matter  of  the  Sacrament,  that  is  the 
food  of  our  souls.    They  serve  also  to  remind  us  of  our  Lord's 
sufferings,  for  the  bread  represents  His  body,  given  for  us,  and 
the  wine  His  Blood,  shed  for  our  sake. 


320 

We  have  seen  that  this  Sacrament  is  called  Holy  Communion, 
because  it  unites  together  all  who  participate  in  it,  and  bread  and 
wine  both  symbolize  this  union,  for  bread  is  one  substance  made 
up  of  many  single  grains  of  corn,  and  wine  is  prepared  from 
many  single  grapes. 

The  bread  and  the  wine  help  us  to  some  extent  to  realize  how 
bread  can  become  our  Lord's  Body  and  wine  His  Blood.  Our 
daily  food  becomes  our  flesh  and  blood  through  the  action  of 
the  natural  forces  of  the  body;  and  if  these  can  effect  such  a 
transformation,  why  should  not  God's  almighty  word  suffice  to 
make  bread  cease  to  be  bread,  and  become  the  Body  of  Christ  ? 

We  must  bear  in  mind  that  bread  and  wine  are  not  a  Sacra- 
ment until  the  form  is  added  to  the  matter. 

II.  The  Form.  The  words  "  This  is  my  body,"  "  This  is  my 
blood,"  constitute  the  form  of  the  Sacrament.  As  soon  as  a  duly 
ordained  priest,  having  the  intention  to  consecrate  the  elements, 
says  these  words  over  the  bread  and  wine,  they  become  respec- 
tively the  Body  and  Blood  of  Christ,  in  virtue  of  the  power  given 
by  God  to  these  words. 

There  can  be  no  doubt  about  their  being  the  true  Sacramental 
form,  for  they  are  the  very  words  which  Christ  used  Himself 
and  prescribed  for  others.  All  the  evangelists  bear  witness  to 
them.  "  And  whilst  they  were  at  supper,  Jesus  took  bread,  and 
blessed,  and  broke:  and  gave  to  his  disciples,  and  said:  "Take 
ye,  and  eat.  This  is  my  Body.  And  taking  the  chalice,  he  gave 
thanks,  and  gave  to  them,  saying :  Drink  ye  all  of  this.  For  this 
is  my  blood  of  the  New1  Testament,  which  shall  be  shed  for  many 
unto  remission  of  sins"  (Matt.  xxvi.  26-28). 

Being  our  Lord's  own  words,  whenever  they  are  uttered  over 
bread  and  wine  by  a  successor  of  the  Apostles,  on  whom  He  con- 
ferred the  power,  they  change  them  into  His  Body  and  Blood. 
Until  they  are  uttered,  there  is  no  Sacrament.  Besides  effecting 
this  great  change,  the  words  themselves  are  full  of  meaning,  for 
they  reveal  to  us  that  after  the  consecration,  not  only  are  Christ's 
Body  and  Blood  present  on  the  altar,  but  they  contain  also  the 
benefit  to  us  which  He  purchased  for  us  on  the  Cross. 

At  first  sight  it  might  seem  that  our  Lord  did  not  shed  His 
Blood  for  all,  but  for  the  Apostles  and  many  others.  This,  how- 


RITES   OF  THE   HOLY  EUCHARIST  321 

ever,  is  a  mistake.  He  died,  as  He  was  born,  for  all  without 
distinction,  and  yet  many  are  lost;  His  sacred  Blood  cannot  be 
applied  to  them,  because  they  will  not  have  it,  and  the  benefits 
of  His  Passion  are  limited  to  those  who  by  their  faith  and  good 
works  evince  a  desire  to  attain  to  everlasting  happiness.  When 
therefore  our  Lord  said  that  He  shed  His  Blood  for  the  Apostles 
and  for  many,  He  was  speaking  with  the  foreknowledge  that  they 
would  receive  the  benefits  of  His  death,  but  others  would  reject 
them.  In  the  same  way  it  is  written  in  Hebrews  (ix.  28) : 
"  Christ  was  offered  once  to  exhaust  the  sins  of  many." 

This  is  a  solemn  warning  for  all  of  us,  whenever  we  are  pres- 
ent at  Holy  Mass  and  hear  the  words  of  consecration.  Unless 
we  do  our  best  to  participate  in  the  merits  of  His  Passion,  it 
will,  as  far  as  we  are  concerned,  all  be  in  vain ;  all  His  suffering 
and  death  will  be  wasted. 

If  a  man  is  determined  to  drown  himself,  it  is  all  in  vain  that 
we  risk  our  lives  in  attempting  to  save  him ;  he  plunges  into  the 
water  again  as  soon  as  he  is  brought  to  land.  In  the  same  way, 
it  is  all  in  vain  that  Christ  died  to  save  us  from  eternal  destruc- 
tion if  we  insist  upon  perishing.  How  can  we  waste  His  precious 
Blood  by  allowing  it  to  have  been  shed  to  no  purpose? 

O  Lord,  Thou  who  art  truly  present  under  the  forms  of  bread 
and  wine,  mercifully  look  upon  us,  and  draw  us  to  Thee,  kindling 
in  our  hearts  a  holy  love  of  Thee,  so  that  we  may  flee  from  sin 
and  self-indulgence.  Remember  the  souls  which  Thou  hast  pur- 
chased by  shedding  Thy  precious  Blood,  and  preserve  us  from 
sin. 

References 

Hehel,  in  Short  Sermons  on  Catholic  Doctrine;  Urban,  in  Teacher's 
Handbook  to  the  Catechism,  Vol.  Ill;  Richter,  in  Sunday  School  Ser- 
monettes;  Duffy,  "The  Rites  of  Holy  Communion,"  in  Pulpit  Contm., 
Vol.  IV,  pp.  315  ff. ;  Hengell,  in  Horn.  Monthly,  March,  1919;  Monsabre, 
in  Lenten  Confer,  of  1884. 

Cath.  Encyc.,  Vol.  V,  pp.  588  ff.;  Summa  Theol,  III,  qq.  74,  78,  80,  81 ; 
Tanquerey,  The ol.  Dog.,  De  SS.  Buch.  Nos.  83  ff.,  124  ff. ;  Hurter,  Theol. 
Dog.,  Vol.  Ill,  Nos.  444  ff . ;  Pohle-Preuss,  The  Sacraments,  Vol.  II, 
p.  189;  Vaughan,  The  Divine  Armory,  etc.,  pp.  683  ff.;  Berington  and  Kirk, 
The  Faith  of  Catholics,  Vol.  II,  p.  377;  Gibbons,  The  Faith  of  Our 
Fathers,  ch.  xxii ;  Cabrol,  Lay  folk's  Ritual. 


322     PAROCHIAL  COURSE  OF  INSTRUCTIONS 


PASSION  SUNDAY 

SUBJECT 

THE  CIRCUMSTANCES  OF  OUR  SAVIOUR'S 
PASSION 

TEXT 

By  his  own  blood  entered  once  into  the  holies,  having  obtained  eternal 
redemption.  —  HEB.  ix.  n. 

They  took  up  stones  therefore  to  cast  at  him.  But  Jesus  hid  himself, 
and  went  out  of  the  Temple.  —  JOHN  viii.  59. 

Analysis 

INTRODUCTION.  The  scene  of  to-day's  Gospel  was  at  the  feast 
of  Tabernacles,  in  the  autumn  of  the  year  before  our  Lord's 
death.  The  Jews,  aroused  to  violence  over  the  rebuking  words 
of  Jesus,  sought  to  kill  Him  by  stoning,  but  since  other  circum- 
stances and  another  time  had  been  eternally  decreed  for  His 
passion  and  death,  He  easily  escaped  their  hands,  as  before 
at  Nazareth  He  had  eluded  the  fury  of  His  own  townsmen. 
Since  this  Gospel,  however,  shows  us  how  great  and  how  long 
continued  was  the  hatred  of  the  Jews  for  our  Lord,  it  is 
appropriately  read  on  this  Sunday  when  we  begin  the  solemn 
commemoration  of  His  passion. 

I.  Who  it  was  that  suffered.     I.  The  Creator  suffered  for 
the  creature,  holiness  for  unholiness.     2.  The  whole  of  nature 
was  convulsed  at  the  sight  of  its  Maker's  agony. 

II.  What  He  suffered.     I.  Christ's  sufferings  were  so  great 
that  the  mere  anticipation  of  them  caused  a  sweat  of  blood. 
2.  Our  Lord  suffered  torture  in  every  part  of  His  body.    3.  All 
ranks   and   conditions   of   men   contributed   to    His   sufferings. 
4.  His  agony  was  increased  by  the  nature  of  His  sufferings  and 
by  the  perfection  of  His  body.     5.  His  mental  sufferings  were 
extreme. 


CIRCUMSTANCES  OF  OUR  SAVIOUR'S  PASSION    323 

III.  Why  He  suffered,  (i)  Christ  suffered  to  deliver  us 
from  sin,  from  the  tyranny  of  Satan,  and  from  the  debt  of  pun- 
ishment; (2)  to  reconcile  us  to  God  and  to  reopen  for  us  the 
gates  of  heaven;  (3)  to  make  for  us  a  satisfaction  full  and  com- 
plete and  most  acceptable  to  God ;  (4)  to  leave  us  by  His  passion 
an  illustrious  example  of  the  exercise  of  every  virtue. 

CONCLUSION.  I.  From  the  bitter  passion  and  death  of  the  God- 
man  we  should  learn  the  enormity  of  sin.  2.  As  Christ  freely 
suffered  for  us,  so  we  should  patiently  bear  our  crosses  for  Him : 
"  If  any  man  will  come  after  me,  let  him  deny  himself,  and  take 
up  his  cross,  and  follow  me"  (Matt.  xvi.  24). 

Catechism  of  the  Council  of  Trent,  Part  I 

ARTICLE  IV  OF  THE  CREED 

THE  PASSION  OF  CHRIST.      THE  DIGNITY  OF  HIM   WHO  SUFFERS 

When  the  faithful  have  once  attained  the  knowledge  of  these 
things,  the  pastor  will  next  proceed  to  explain  those  particulars 
of  the  passion  and  death  of  Christ  which  may  enable  them  if 
not  to  comprehend,  at  least  to  contemplate,  the  infinitude  of  so 
stupendous  a  mystery.  And  first  we  are  to  consider  who  it  is 
that  suffers.  To  declare,  or  even  to  conceive  in  thought,  His 
dignity,  is  not  given  to  man.  Of  Him  St.  John  says,  that  He 
is  "  the  Word  "  which  "  was  with  God  " ;  *  and  the  apostle  de- 
scribes Him  in  sublime  terms,  saying  that  this  is  He  whom  God 
"  hath  appointed  heir  of  all  things,  by  whom  also  he  made  the 
world.  Who  being  the  brightness  of  his  glory,  and  the  figure 
of  his  substance,  and  upholding  all  things  by  the  word  of  his 
power,  making  purgation  of  sins,  sitteth  on  the  right  hand  of  the 
majesty  on  high."  2  In  a  word,  Jesus  Christ,  the  man-God,  suf- 
fers! The  Creator  suffers  for  the  creature,  the  Master  for  the 
servant.  He  suffers  by  whom  the  elements,  the  heavens,  men 
and  angels  were  created,  of  whom,  by  whom,  and  in  whom,  "  are 
all  things."  3 

1  John  i.  i,  2.  '  Heb.  i.  2,  3.  »  Rom.  xi.  36. 


324      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

REFLECTION 

It  cannot  therefore  be  a  matter  of  surprise  that  while  He  ago- 
nized under  such  an  accumulation  of  torments  the  whole  frame 
of  the  universe  was  convulsed,  and,  as  the  Scriptures  inform  us, 
"  the  earth  quaked,  and  the  rocks  were  rent,"  and  "  the  sun  was 
darkened,"  and  "there  was  darkness  over  all  the  earth."1  If, 
then,  even  mute  and  inanimate  nature  sympathized  with  the  suf- 
ferings of  her  dying  Lord,  let  the  faithful  conceive,  if  they  can, 
with  what  torrents  of  tears  they,  the  "  living  stones  "  of  the  edi- 
fice,2 should  manifest  their  sorrow. 

REASONS  WHY  HE  SUFFERED;  FIRST  REASON,  HIS  LOVE  OF  US 

The  reasons  why  the  Saviour  suffered  are  also  to  be  explained, 
that  thus  the  greatness  and  intensity  of  the  divine  love  towards 
us  may  the  more  fully  appear.  Should  it  then  be  asked  why  the 
Son  of  God  underwent  the  torments  of  His  most  bitter  passion, 
we  shall  find  the  principal  causes  in  the  hereditary  contagion  of 
primeval  guilt;  in  the  vices  and  crimes  which  have  been  perpe- 
trated from  the  beginning  of  the  world  to  the  present  day;  and 
in  those  which  shall  be  perpetrated  to  the  consummation  of  time. 
In  His  death  and  passion  the  Son  of  God  contemplated  the  atone- 
ment of  all  the  sins  of  all  ages,  with  a  view  to  efface  them  for- 
ever, by  offering  for  them  to  his  Eternal  Father  a  superabundant 
satisfaction ;  and  thus  the  principal  cause  of  His  passion  will  be 
found  in  His  love  of  us. 

SECOND  REASON,  TO  ATONE  FOR  ORIGINAL  AND  ACTUAL  SIN 

Besides,  to  increase  the  dignity  of  this  mystery,  Christ  not 
only  suffered  for  sinners,  but  the  very  authors  and  ministers  of 
all  the  torments  He  endured  were  sinners.  Of  this  the  apostle 
reminds  us  in  these  words  addressed  to  the  Hebrews :  "  Think 
diligently  upon  him  that  endured  such  opposition  from  sinners 
against  himself;  that  you  be  not  wearied,  fainting  in  your 
minds."  8  In  this  guilt  are  involved  all  those  who  fall  frequently 

i  Matt,  xxvii.  51 ;  Luke  xxiii.  44,  45.  *  I  Peter  ii.  5. 

1  Heb.  xii.  3. 


CIRCUMSTANCES  OF  OUR  SAVIOUR'S  PASSION     325 

into  sin ;  for,  as  our  sins  consigned  Christ  our  Lord  to  the  death 
of  the  cross,  most  certainly  those  who  wallow  in  sin  and  iniquity, 
as  far  as  depends  on  them,  crucify  to  themselves  again  the  Son 
of  God,  and  make  a  mockery  of  Him.1  This  our  guilt  takes  a 
deeper  die  of  enormity  when  contrasted  with  that  of  the  Jews, 
who,  according  to  the  testimony  of  the  Apostle,  "  if  they  had 
known  it,  they  would  never  have  crucified  the  Lord  of  glory  " ; z 
while  we,  on  the  contrary,  professing  to  know  Him,  yet  denying- 
Him  by  our  actions,  seem  in  some  sort  to  lay  violent  hands  on 
Him.3 

CHRIST  DELIVERED  OVER  TO  DEATH   BY  THE  FATHER  AND 
BY    HIMSELF 

But  that  Christ  the  Lord  was  also  delivered  over  to  death  by 
the  Father  and  by  Himself,  we  learn  from  these  words  of  Isaias : 
"  For  the  wickedness  of  my  people  have  I  struck  him."  *  And  a 
little  before,  when,  filled  with  the  Spirit  of  God,  he  sees  the 
Lord  covered  with  stripes  and  wounds,  the  same  prophet  says: 
"  All  we  like  sheep  have  gone  astray,  every  one  hath  turned 
aside  into  his  own  way:  and  the  Lord  hath  laid  on  him  the  in- 
iquities of  us  all." 5  But  of  the  Saviour  it  is  written :  "  if  he  shall 
lay  down  his  life  for  sin,  he  shall  see  a  long-lived  seed."  6  This 
the  Apostle  expresses  in  language  still  stronger  when,  on  the 
other  hand,  he  wishes  to  show  us  how  confidently  we  should 
trust  in  the  boundless  mercy  and  goodness  of  God.  "  He  that 
spared  not  even  his  own  Son,"  says  the  Apostle,  "but  delivered 
him  up  for  us  all,  how  hath  he  not  also,  with  him,  given  us  all 
things?"7 

THE   BITTERNESS   OF    CHRIST'S    PASSION 

The  next  subject  of  the  pastor's  instruction  is  the  bitterness 
of  the  Redeemer's  passion.  If,  however,  we  bear  in  mind  that 
"his  sweat  became  as  drops  of  blood,  trickling  down  upon  the 
ground,"8  and  this,  at  the  sole  anticipation  of  the  torments  and 
agony  which  He  was  about  to  endure,  we  must  at  once  perceive 
that  His  sorrows  admitted  of  no  increase;  for  if  —  and  this 

«  Heb.  vi.  6.  *   I  Cor.  ii.  8.  *  Tit  i.  16. 

4  Isaias  liii.  8.  *  Isaias  liii.  6.  •  Isaias  liii.  10. 

7  Rom.  viii.  32.  8  Luke  xxii.  44. 


326      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

sweat  of  blood  proclaims  it  —  the  very  idea  of  the  impending 
evils  was  so  overwhelming,  what  are  we  to  suppose  their  actual 
endurance  to  have  been? 

That  our  Lord  suffered  the  most  excruciating  torments  of  mind 
and  body  is  but  too  well  ascertained.  In  the  first  place,  there  was 
no  part  of  His  body  that  did  not  experience  the  most  agonizing 
torture ;  His  hands  and  feet  were  fastened  with  nails  to  the  cross ; 
His  head  was  pierced  with  thorns  and  smitten  with  a  reed;  His 
face  was  befouled  with  spittle  and  buffeted  with  blows ;  His  whole 
body  was  covered  with  stripes;  men  of  all  ranks  and  conditions 
were  also  gathered  together  "against  the  Lord,  and  against  his 
Christ." x  Jews  and  Gentiles  were  the  advisers,  the  authors,  the 
ministers  of  His  passion;  Judas  betrayed  Him;2  Peter  denied 
Him ; 3  all  the  rest  deserted  Him ; 4  and  while  He  hangs  from  the 
instrument  of  His  execution,  are  we  not  at  a  loss  which  to  de- 
plore, His  agony  or  His  ignominy,  or  both?  Surely  no  death 
more  shameful,  none  more  cruel,  could  have  been  devised  than 
that  which  was  the  ordinary  punishment  of  guilty  and  atrocious 
malefactors  only,  a  death  the  tediousness  of  which  aggravated 
the  protraction  of  its  exquisite  pain  and  excruciating  torture! 
His  agony  was  increased  by  the  very  constitution  and  frame  of 
His  body.  Formed  by  the  power  of  the  Holy  Ghost,  it  was  more 
perfect  and  better  organized  than  the  bodies  of  other  men  can  be, 
and  was  therefore  endowed  with  a  superior  susceptibility  of  pain, 
and  a  keener  sense  of  the  torments  which  it  endured.  And  as 
to  His  interior  anguish  of  mind,  that  too  was  no  doubt  extreme ; 
for  those  among  the  saints  who  had  to  endure  torments  and  tor- 
tures were  not  without  consolation  from  above,  which  enabled 
them  not  only  to  bear  their  violence  patiently,  but  in  many  in- 
stances, to  feel,  in  the  very  midst  of  them,  filled  with  interior 
joy.  "I  ...  rejoice,"  says  the  Apostle,  " in  my  sufferings  for 
you,  and  fill  up  those  things  that  are  wanting  of  the  sufferings 
of  Christ,  in  my  flesh,  for  his  body,  which  is  the  church  " ; G  and 
in  another  place,  "  I  am  filled  with  comfort :  I  exceedingly  abound 
with  joy  in  all  our  tribulation." e  Christ  our  Lord  tempered  with 
an  admixture  of  sweetness  the  bitter  chalice  of  His  passion,  but 

1  Ps.  ii.  2.  »  Matt.  xxvi.  47.  *  Mark  xiv.  68,  70,  71. 

4  Matt.  xxvi.  56.          •  Col.  i.  24.  •  2  Cor.  vii.  4. 


CIRCUMSTANCES  OF  OUR  SAVIOUR'S  PASSION     327 

permitted  His  human  nature  to  feel  as  acutely  every  species  of 
torment  as  if  He  were  only  man,  and  not  also  God. 

THE   BLESSINGS  OF    WHICH    THE  PASSION    IS   THE 
PLENTEOUS  SOURCE 

The  blessings  and  advantages  which  flow  to  the  human  race 
from  the  passion  of  Christ  alone  remain  to  be  explained.  In 
the  first  place,  then,  the  passion  of  our  Lord  was  our  deliverance 
from  sin ;  for,  as  St.  John  says,  He  "  hath  loved  us,  and  washed 
us  from  our  sins  in  his  own  blood."  1  You  "  he  hath  quickened 
together  with  him  " ;  says  the  Apostle,  "  forgiving  you  all  of- 
fences: blotting  out  the  handwriting  of  the  decree  that  was 
against  us,  which  was  contrary  to  us.  And  he  hatH  taken  the 
same  out  of  the  way,  fastening  it  to  the  cross."  2 

He  has  rescued  us  from  the  tyranny  of  the  devil,  for  our 
Lord  Himself  says :  "  Now  is  the  judgment  of  the  world :  now 
shall  the  prince  of  this  world  be  cast  out.  And  I,  if  I  be  lifted 
up  from  the  earth,  will  draw  all  things  to  myself."3 

He  discharged  the  punishment  due  to  our  sins;  and  as  no 
sacrifice  more  grateful  and  acceptable  could  have  been  offered 
to  God,  He  reconciled  us  to  the  Father,4  appeased  His  wrath,  and 
propitiated  His  justice. 

Finally,  by  atoning  for  our  sins  He  opened  to  us  heaven,  which 
was  closed  by  the  common  sin  of  mankind,  for  we  have,  accord- 
ing to  these  words  of  the  Apostle,  "  therefore,  brethren,  a  confi- 
dence in  the  entering  into  the  holies  by  the  blood  of  Christ."  6 

TYPE  AND  FIGURE  OF  THE  REDEMPTION 

Nor  are  we  without  a  type  and  figure  of  this  mystery  in  the 
Old  Law.  Those  who  were  prohibited  to  return  into  their  native 
country  before  the  death  of  the  high  priest,6  typified  that  no  one, 
however  just  may  have  been  his  life,  could  gain  admission  into 
the  celestial  country  until  the  supreme  and  eternal  High  Priest, 
Christ  Jesus,  had'  died,  and  by  dying  opened  heaven  to  those 
who,  purified  by  the  sacraments,  and  gifted  with  faith,  hope,  and 
charity,  become  partakers  of  His  passion. 

1  Rev.  i.  5.  *  Col.  ii.  13,  14.  '  John  xii.  31,  32. 

4  2  Cor.  v.  19.  B  Heb.  x.  19.  •  Num.  xxxv.  25. 


328      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

CHRIST  PURCHASED  OUR  REDEMPTION 

The  pastor  will  teach  that  all  these  inestimable  and  divine 
blessings  flow  to  us  from  the  passion  of  Christ;  first,  because 
the  satisfaction  which  Jesus  Christ  has  in  an  admirable  manner 
made  to  His  Eternal  Father  for  our  sins  is  full  and  complete,  and 
the  price  which  He  paid  for  our  ransom  not  only  equals  but  far 
exceeds  the  debts  contracted  by  us.  Again,  the  sacrifice  was 
most  acceptable  to  God,  for  when  offered  by  his  Son  on  the  altar 
of  the  cross,  it  entirely  appeased  His  wrath  and  indignation. 
This  the  Apostle  teaches  when  he  says :  "  Christ  .  .  .  hath  loved 
us,  and  hath  delivered  himself  for  us,  an  oblation  and  a  sacrifice 
to  God  for  an  odor  of  sweetness."  x  Of  the  redemption  which 
He  purchased  the  prince  of  the  Apostles  says:  "You  were  not 
redeemed  with  corruptible  things  as  gold  or  silver,  from  your 
vain  conversation  of  the  tradition  of  your  fathers:  but  with  the 
precious  blood  of  Christ,  as  of  a  lamb  unspotted  and  undefined." z 

IN   HIS  PASSION   HE  HAS  LEFT  US  AN   EXAMPLE  OF  EVERY 

VIRTUE 

Besides  these  inestimable  blessings,  we  have  also  received 
another  of  the  highest  importance.  In  the  passion  alone  we 
have  the  most  illustrious  example  of  the  exercise  of  every  virtue. 
Patience,  and  humility,  and  exalted  charity,  and  meekness,  and 
obedience,  and  unshaken  firmness  of  soul,  not  only  in  suffering 
for  justice'  sake,  but  also  in  meeting  death,  are  so  conspicuous 
in  the  suffering  Saviour,  that  we  may  truly  say  that  on  the  day 
of  His  passion  alone  He  offered,  in  His  own  person,  a  living 
exemplification  of  all  the  moral  precepts  inculcated  during  the 
entire  time  of  His  public  ministry.  This  exposition  of  the  sav- 
ing passion  of  Christ  the  Lord  we  have  given  briefly.  Would 
to  God  that  these  mysteries  were  always  present  to  our  minds, 
and  that  we  learned  to  suffer,  to  die,  and  to  be  buried  with 
Christ;  that,  cleansed  from  the  stains  of  sin,  and  rising  with 
Him  to  newness  of  life,  we  may  at  length,  through  His  grace 
and  mercy,  be  found  worthy  to  be  made  partakers  of  the  glory 
of  His  celestial  kingdom! 

1  Eph.  v.  2.  •  I  Pet.  i.  18,  19. 


CIRCUMSTANCES  OF  OUR  SAVIOUR'S  PASSION     329 

Sermon 

THOUGHTS  ON  THE  PASSION 
BY  THE  REV.  H.  G.  HUGHES 

The  whole  Christian  world,  dear  brethren  in  Jesus  Christ,  is 
about  to  turn  its  eyes  towards  Calvary,  to  witness  the  great 
tragedy  that  there  took  place,  —  the  greatest,  most  moving  tragedy 
that  the  world  has  ever  known.  During  the  coming  days  all 
devout  Christians  will  follow  in  spirit,  scene  by  scene,  event  by 
event,  the  history  of  the  sufferings  of  Jesus  —  that  history  which 
teaches  us  so  much  of  the  love  of  God  and  of  the  terrible  malice 
and  evil  of  sin.  It  is  my  intention  to-day  to  suggest  to  you,  with 
God's  help,  some  few  thoughts  that  may  be  of  assistance  to  you 
in  your  pious  meditations  on  this  great  subject;  that  may  by 
God's  grace  help  you  to  meditate  with  good  results  to  your  souls. 
We  are  about  to  follow  Our  Divine  Lord  through  all  His  suf- 
ferings; watching  Him,  listening  to  His  words,  trying  to  learn 
to  know  Him,  love  Him,  and  imitate  Him.  Let  us  begin  by  rais- 
ing our  minds  and  hearts  to  God,  begging  the  grace  of  the  Holy 
Spirit  that  we  may  learn  well  the  lessons  that  He  would  have 
us  learn  —  the  lesson  of  faith  and  hope  in  the  great  salvation 
purchased  for  us  at  so  dear  a  price ;  the  lesson  of  love  for  that 
God  "  who  spared  not  his  only  begotten  Son,*  and  for  Him  who 
"  became  obedient  unto  death,  even  the  death  of  the  cross."  Let 
us  pray  to  know  something  of  the  infinite  depth  of  divine  love 
for  men;  something  of  the  horrible  evil  of  sin  which  required 
so  great  an  atonement.  Throughout  our  meditation  on  the  Pas- 
sion, dear  brethren,  we  may  with  profit  keep  three  thoughts  con- 
stantly before  our  minds : 

First  —  Who  it  is  that  suffers. 

Second  —  Why  He  had  to  suffer. 

Third  —  What  it  was  that  moved  Him  thus  freely  and  will- 
ingly to  suffer. 

First,  then,  who  is  it  that  suffers?  We  are  going  to  watch 
Him  through  the  events  of  that  last  week  of  His  earthly  life  — 
Holy  Week.  We  shall  see  His  entry  into  Jerusalem  on  Palm 
Sunday ;  meek  and  riding  upon  an  ass.  We  shall  watch  Him  and 
listen  to  Him  giving  His  last  lessons  in  the  temple,  on  the  Mon- 


330     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

day,  Tuesday,  and  Wednesday.  We  shall  gaze  upon  Him  in 
spirit  at  the  Last  Supper,  and  shall  see  Him  giving  His  sacred 
Body  and  Blood  to  the  apostles  under  the  outward  form  of  Bread 
and  Wine.  We  shall  watch  Him  bowed  down  in  agony,  pale, 
trembling,  sweating  blood  in  the  Garden  of  Gethsemane.  We 
shall  see  Him  basely  betrayed  by  one  of  His  chosen  apostles, 
sold  to  His  enemies  for  a  paltry  sum,  brought  before  unjust 
judges;  condemned,  scourged,  insulted,  and  cruelly  ill  treated 
by  the  soldiers,  mocked,  crowned  with  thorns,  spat  upon.  We 
shall  follow  Him  along  the  Way  of  the  Cross,  till  at  last  we 
shall  see  Him  nailed  fast  to  the  shameful  tree,  where  He  will 
hang  for  three  long  hours  of  agony;  and  finally  we  shall  hear 
His  last  cry  and  see  Him  draw  His  last  breath. 

And  who  is  He  that  goes  through  all  this  ?  To  the  crowds  who 
surround  Him  He  is  but  a  man;  a  wonderful  man,  indeed,  but 
only  a  man.  A  man,  too,  whose  life  has  turned  out  a  failure,  in 
spite  of  the  wonderful  deeds  He  has  done,  in  spite  of  the  devo- 
tion which  He  has  aroused  in  the  hearts  of  His  followers.  A 
failure  —  ending  in  a  criminal's  death.  And  if  we  had  been 
there,  we  should  have  seen  in  Him  the  form  and  features  of  a 
man  only.  But  who  in  very  truth  is  He  who  suffers? 

He  is  the  eternal,  mighty  God,  the  Maker  and  Lord  of  heaven 
and  earth;  the  Word  and  Son  of  the  Father,  proceeding  from 
Him  from  all  eternity. 

Faith  pierces  the  veil  of  flesh  beneath  which  God  our  Lord  hid 
Himself;  and  in  Him  we  see  God  made  Man;  a  divine  Person, 
the  eternal  Word,  having  two  natures,  a  human  nature  which 
He  took  from  the  Blessed  Virgin  His  mother,  a  divine  nature 
which  He  had  from  all  eternity.  He  is  at  once  God  and  Man, 
truly  God  and  truly  Man;  but  only  One  Person  —  Jesus  Christ, 
the  Word  of  God  made  flesh. 

And  what  is  the  result  of  this  mysterious  joining  together  of 
the  divine  and  human  natures  in  One  Person  —  what  is  the  re- 
sult especially  in  regard  to  His  sufferings?  The  result  is  that 
all  He  did,  all  He  said,  and  in  His  Passion  all  He  suffered,  and 
His  very  death  itself,  were  the  words  and  deeds,  the  suffering 
and  death  of  our  God,  in  a  human  nature  assumed  by  Him  as 
His  instrument  in  all  He  did  for  us. 


CIRCUMSTANCES  OF  OUR  SAVIOUR'S  PASSION    331 

You  know  that  I,  who  speak  to  you,  have  a  human  nature. 
Now,  when  I  am  speaking  to  you,  you  do  not  say  that  it  is  my 
nature  speaking;  you  say  that  I,  the  person,  speak  to  you.  So, 
when  our  blessed  Lord  did  anything  in  His  human  nature,  it 
was  not  merely  His  human  nature  doing  it  —  it  was  done  by  the 
Person  to  whom  that  nature  belonged;  and  that  person  is  God. 
And  it  is  this  fact,  the  fact  that  the  human  nature  of  Our  Lord 
was  the  instrument  of  His  divine  personality,  that  gives  to  His 
Passion  its  infinite  value  in  the  sight  of  God. 

So,  then,  when  in  our  meditations  on  the  Passion  we  ask  our- 
selves "  Who  did  this  ?  "  the  answer  is :  "  My  Lord  and  God ;  my 
Maker,  the  Lord  of  all  things." 

Dear  brethren,  when  we  really  give  ourselves  to  reflection  on 
this  truth,  how  stupendous  it  seems!  Think  of  the  indignities 
which  Our  Lord  suffered;  think  of  the  scourging;  think  of  that 
sacred  face  all  filthy  with  the  vile  spittle  of  the  soldiers ;  and  then 
say  to  yourself  —  this  is  my  God  who  is  thus  stripped  and 
scourged  till  He  is  covered  with  blood:  that  face,  all  defiled  as 
it  is,  is  the  face  of  my  God.  He  who  stands  there  and  permits 
Himself  to  be  mocked  and  insulted  is  God.  He  could  call  a 
legion  of  angels  to  destroy  His  enemies  —  nay,  with  one  breath 
of  His  divine  anger  He  could  blast  them  to  destruction.  In- 
deed, had  not  He  Himself  proved  by  His  works,  and  above  all 
by  the  crowning  miracle  of  His  Resurrection,  that  He  is  God; 
were  it  not  for  faith,  with  all  the  abundant  securities  which 
God  has  given  us,  not  only  in  the  Holy  Scriptures,  but  in 
the  continued  and  continuous  energizing  of  the  divine  power 
of  Jesus  in  the  history  of  His  true  Church,  we  could  hardly 
have  conceived  the  possibility  that  this  was  God  who  suffered 
thus. 

But  we  will  go  on  to  the  second  thought  that  we  should  keep 
in  mind  as  we  meditate  upon  the  Passion  of  Our  Lord.  Why 
had  He  to  suffer? 

Dear  brethren,  you  know  why.  What  says  the  Creed  that  we 
sing  every  Sunday  in  the  Mass  ?  "  Who  for  us  men  and  for 
our  salvation  came  down  from  Heaven,  and  was  incarnate  by  the 
Holy  Ghost  of  the  Virgin  Mary,  and  was  made  man ;  was  cruci- 
fied also  for  us ;  suffered  under  Pontius  Pilate,  and  was  buried." 


332      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

For  us  men  and  for  our  salvation.  Why  do  we  need  salvation? 
Because  we  have  sinned;  because  by  sin  we  have  lost  God  and 
heaven,  and  deserved  hell.  Look  at  the  crucifix  and  say  to  your- 
self, "  Were  it  not  for  that  I  could  never  be  saved."  Look  again 
and  say,  "  Were  it  not  for  sin  that  need  never  have  taken  place." 
What  must  sin  be,  dear  brethren?  We  often  hear  in  sermons 
and  read  in  pious  books  of  the  awful  malice  of  sin  —  how  it 
offends  the  goodness  of  God;  how  it  deserves  hell;  how  it  cuts 
us  off  from  God,  our  only  good ;  but  there  is  something  that  more 
vividly  and  more  effectually  than  anything  else  will  bring  home 
to  us  the  fearful  evil  of  sin  —  and  that  is  the  crucifix.  What 
does  it  come  to?  It  comes  to  this  —  that  sin,  wilful,  mortal  sin, 
in  such  a  hideous  evil  in  God's  sight  that  He  would  not  forgive 
it  till  a  terrible  price  had  been  paid.  And  what  was  that  price? 
"  God  so  loved  the  world  that  he  gave  his  only  begotten  Son  " ; 
and  that  Son  so  loved  us  that  He  did  not  refuse  to  come  and  pay 
the  price.  Yes,  before  God's  eternal  necessary  justice  could  for- 
give, before  that  terrible  evil  of  sin  could  be  done  away,  God 
the  Father  sent  His  beloved  Son,  whom  from  all  eternity  He 
loved  with  all  the  infinite  strength  of  love  divine;  sent  Him  in 
human  form  to  earth,  and  laid  on  Him  the  iniquities  of  us  all. 
And  then  He  punished  that  Son,  the  all  holy  innocent  one.  He 
poured  out  upon  the  Son  of  His  love  the  heavy,  bitter  punish- 
ments of  that  most  just  anger  which  WE  deserved.  Oh,  what  must 
sin  be  if  it  made  God  thus  punish  His  well-loved  Son  ?  Oh,  what 
must  sin  be  that  did  to  death  the  Lord  of  life?  Oh,  what  must 
sin  be  that  so  cruelly  treated  the  most  Holy  One,  the  most  com- 
passionate and  loving  Jesus,  who  all  His  life  went  about  doing 
good? 

And,  dear  brethren,  there  is  something  else  that  we  must  never 
forget.  That  bitter  suffering  and  death  was  for  ME  and  for  YOU, 
for  each  one  of  us  singly.  Every  one  of  us  can  look  at  Jesus  in 
His  sufferings  and  truthfully  say,  "He  is  doing  this  for  ME; 
because  of  MY  sins.  My  sins  drew  from  Him  that  agonizing 
sweat  of  blood ;  my  sins  mocked  and  scourged  Him :  I,  wretched 
sinner  that  I  am  —  I  nailed  Him  to  the  Cross  and  slew  Him 
there."  You  know,  dear  brethren,  that  when  Our  Lord  comes 
to  us  in  Holy  Communion,  He  is  not  divided  among  the  many 


CIRCUMSTANCES  OF  OUR  SAVIOUR'S  PASSION     333 

who  receive  Him.  Each  one  of  us  receives  Him  whole  and  en- 
tire ;  many  together  do  not  receive  more  than  one.  Similarly  in 
His  Passion  —  it  is  all  for  each  one.  St.  Paul  teaches  us  this  in 
the  words  of  my  text.  "  He  loved  me,  and  delivered  Himself  up 
for  me."  Thus,  then,  when  we  ask  the  question,  "  Why  had 
He  to  suffer  this  ?  "  the  answer  is  not  merely  "  Because  of  sin," 
but  "  Because  of  my  sins." 

For  me ;  to  atone  for  my  sins ;  to  obtain  forgiveness  from  God 
for  my  most  wretched  sins.  If  ever  in  our  lives  we  have  sinned, 
we  must  look  at  the  crucifix  and  say,  That  is  my  work;  that  is 
my  doing;  and  even  if  we  had  never  committed  actual  sin,  we 
should  still  have  to  say  —  That  was  for  me,  to  draw  me  out  of  the 
state  of  original  sin  in  which  I  was  born,  to  win  for  me  that 
sanctifying  grace  of  Baptism  without  which  I  could  never  have 
been  saved. 

Yes ;  it  is  all  for  me ;  to  save  me  from  hell ;  for  me,  to  teach  me 
what  a  shocking  and  dreadful  thing  is  a  mortal  sin ;  for  me,  to 
teach  me  to  do  penance  for  my  past  sins  and  to  strive  earnestly 
to  avoid  sin  in  the  future;  for  me,  to  give  me  great  hope  and 
courage,  when  I  remember  that  He  has  so  abundantly  redeemed 
me,  and  that  all  His  Passion  is  added  to  my  poor,  weak  prayers 
and  efforts ;  for  me,  to  make  me  love  Him  and  thank  Him ;  for 
me,  to  teach  me  the  worth  of  my  soul  which  He  has  bought  and 
redeemed  from  the  devil  at  so  great  a  price.1 

And  now,  dear  brethren,  let  me  go  on  to  the  third  thought  that 
we  must  have  in  mind  as  we  follow  Our  Lord  along  the  way  of 
suffering.  What  motive  had  He?  What  made  Him  willing  to 
endure  all  this  for  our  salvation?  What  was  it  that  could  move 
the  God  of  heaven  and  earth  to  "  empty  himself  " ;  to  "  take 
upon  him  the  form  of  a  servant " ;  to  walk  this  earth  in  human 
flesh ;  to  lead  a  poor,  humble,  despised  life ;  freely  to  give  Himself 
up  into  the  hands  of  His  enemies  that  they  might  work  their 
wicked  will  upon  Him?  What  made  Him  willing  to  die  that 
shameful  death;  the  death  of  an  outcast  criminal;  a  death  no 
Roman  citizen  was  allowed  to  suffer?  Was  it  the  goodness,  the 

1  This  passage  is  taken  from  F.  Galwey's  Watches  of  the  Passion,  to 
which  book  I  have  also  to  acknowledge  indebtedness  in  the  preparation  of 
this  sermon  in  general. 


334     PAROCHIAL   COURSE  OF  INSTRUCTIONS 

excellence  of  those  whom  He  came  to  save?  No,  for  they  were 
a  sinful  race.  Was  it  that  they  were  his  friends  ?  No,  for  when 
we  were  His  enemies  He  came  to  redeem  us.  What  then  was 
it?  The  answer  is  in  one  word,  LOVE,  —  DIVINE  LOVE;  PITYING 
LOVE;  love  of  us;  love  of  you;  love  of  me. 

Dear  brethren,  a  modern  spiritual  writer  has  most  truly  and 
most  wisely  said  that  the  day  a  man  truly  grasps  this  great  truth 
of  faith  —  that  Jesus  so  loved  me  that  He  came  to  die  for  me, — 
is  a  blessed  day  in  that  man's  life.  "  He  loved  me,  and  delivered 
Himself  up  for  me." 

And,  blessed  truth,  He  loves  me  still;  He  loves  me  now;  as 
much  and  as  well  as  ever,  even  as  He  did  when  He  knelt  in  an 
agony  of  prayer  for  me,  or  hung  for  me  upon  the  Cross.  Let  us 
not  forget  this.  He  is  "  Jesus  Christ,  the  same  yesterday,  to-day, 
and  forever"  (Heb.  xiii.  8).  He  never  changes.  He  is  ever 
and  always  the  same  dear  friend ;  the  best  and  dearest  friend  of 
all.  "  I  have  loved  you,"  He  says,  "  with  an  everlasting  love." 
And  He  shows  this  present  love  in  many  ways ;  in  ways  that  are 
the  blessed  results  of  His  Passion.  All  that  He  does  for  us  in 
His  holy  Church  shows  it.  One  by  one  He  takes  each  single 
soul,  and  by  the  holy  Sacraments  and  other  means  of  grace  pro- 
vides for  individual  salvation  and  applies  to  each  and  every  one 
the  fruit  of  His  sacred  Passion.  And  now,  dear  brethren,  is  it 
not  a  wonderful  thing,  a  strange  thing,  that  believing  all  this, 
believing  that  Jesus  Christ,  who  suffered,  is  Our  God;  believing 
that  He  suffered  for  our  sins,  for  your  sins  and  for  mine ;  believ- 
ing that  it  was  His  pitying  love  for  you  and  me  that  led  Him 
to  the  Cross ;  and  that  He  loves  us  still  as  much  as  ever  He  did 
—  is  it  not,  I  say,  a  marvelous  and  strange  thing  that  we  are  still 
so  cold  towards  Him,  yes,  and  still  so  sinful  ?  And  it  is  because 
we  love  Him  so  little  that  we  give  way  to  temptation  and  sin 
against  Him.  How  is  it,  then,  that  we  are  so  cold,  so  ungrate- 
ful, so  unloving,  and  therefore  so  sinful?  Dear  brethren,  it  is 
because  we  do  not  think  enough  about  these  things,  about  our 
dear  Lord  and  His  sacred  Passion.  Who  are  the  great  heroes  of 
Jesus  Christ;  those  saints  filled  with  an  energy  of  divine  love 
that  has  made  imperishable  marks  upon  the  world's  history ;  men 
like  Francis ;  women  like  Teresa  ?  They  are  the  ones  whose  con- 


CIRCUMSTANCES  OF  OUR  SAVIOUR'S  PASSION    335 

tinual  study  was  the  Cross  of  Christ.  To-day,  perhaps,  after 
meditating  upon  the  Passion,  we  too  feel  divine  love  burning  in 
our  heart;  but  to-morrow,  unless  we  renew  these  thoughts  we 
shall  forget,  the  flame  of  love  will  die  down  again.  In  a  few 
days,  perhaps,  when  some  strong,  attractive  temptation  comes, 
we  shall  perhaps  give  way,  with  never  a  thought  of  Jesus  and 
His  sufferings,  and  the  smouldering  spark  of  love  that  still  re- 
mains will  be  extinguished  by  mortal  sin.  Why?  It  is  because 
we  so  SELDOM  think  of  Jesus  and  of  all  He  has  done  for  us  that 
these  things  take  no  lasting  hold  upon  our  hearts.  If  we  thought 
of  these  things  oftener,  if  we  often  read  and  prayed  and  pon- 
dered over  the  love  and  Passion  and  death  of  our  dear  Lord,  our 
minds  would  become  taken  up  with  Him;  we  should  be  more 
like  the  saints;  and  when  temptation  came  the  thought  of  Jesus 
crucified  for  love  of  us  would  stay  us  from  sinning. 

Beg  of  Him  that  during  this  holy  Passion-tide  the  grateful  and 
compassionate  remembrance  of  His  love,  His  Passion,  and  His 
death  may  enter  deeply  into  our  souls,  so  that  we  may  learn  to 
give  Him  that  for  which,  with  outstretched  arms,  He  pleads  upon 
His  Cross,  —  the  true  love  of  our  inmost  hearts. 

References 

Hehel,  in  Short  Sermons  on  Catholic  Doctrine;  McKenna,  in  The 
Treasures  of  the  Rosary,  p.  139;  Newman,  "Mental  Sufferings  of  Our 
Lord  in  His  Passion,"  in  Discourses  to  Mixed  Congregations;  Burke, 
O.  P.,  in  Sermons  and  Lectures,  Vol.  Ill,  pp.  387  ff. 

Cath.  Encyc.,  Vol.  XI,  pp.  530  535  ff. ;  Summa  Theol.,  Ill,  qq.  46-49. 
Compare  also  references  for  Quinquagesima  Sunday;  Pohle-Preuss, 
Soteriology;  Vaughan,  The  Divine  Armory,  etc.,  pp.  64,  105  ff.,  125; 
'Callan,  Illustrations  for  Sermons,  etc.,  pp.  22  ff. ;  Bellord,  Medita- 
tions, etc.,  Vol.  I,  p.  304;  Poelzl-Martindale,  The  Passion  and  Glory  of 
Christ. 


336      PAROCHIAL   COURSE   OF   INSTRUCTIONS 


PALM  SUNDAY 

SUBJECT 
THE   DEATH   OF   OUR   LORD 

TEXT 

He  humbled  himself,  becoming  obedient  unto  death,  even  to  the  death 
of  the  cross.  For  -which  cause  God  also  hath  exalted  him.  —  PHILIP,  ii. 
8,9- 

And  Jesus  again  crying  -with  a  loud  voice,  yielded  up  the  ghost. — 
MATT,  xxvii.  50. 

Analysis 

INTRODUCTION.  This  is  the  beginning  of  Holy  Week.  It  was 
on  this  day  that  our  Lord  entered  Jerusalem  in  triumph,  sa- 
luted by  the  cheers  and  hosannas  of  the  people  who  six  days  later 
were  clamoring  for  His  death.  The  week  terminates  with  the 
sorrowful  scenes  of  Good  Friday  and  Holy  Saturday,  as  de- 
scribed in  to-day's  Gospel.  After  our  Lord's  death  His  body  was 
deposited  in  the  tomb  and  His  soul  descended  into  Limbo.  It  is 
on  these  articles  of  the  Creed  that  we  shall  speak  to-day. 

I.  He  died.     I.  The  death  of  our  Lord  is  mentioned  in  the 
Creed  that  we  may  know  He  really  died.    2.  His  soul  was  sepa- 
rated from  his  body,  but  the  Divinity  remained  united  to  both  His 
soul  and  body.    3.  Christ's  death  was  voluntary. 

II.  He  was  buried.      i.  The  burial  of  our  Lord  is  made  a 
distinct  part  of  the  Creed  in  order  that  His  death  may  be  the 
more  certain,  and  His  resurrection  the  more  authentic  and  glori- 
ous.    2.  As  the  prophets  had  foretold,  and  as  the  Evangelists 
narrate,  the  Saviour's  burial  was  in  keeping  with  the  honor  and 
respect  due  Him ;  His  body  suffered  no  corruption.    3.  Although 
it  was  a  Divine  Person  that  suffered,  died,  and  was  buried  for 
us,  our  Lord's  divine  nature  remained  at  all  times  impassible  and 
immortal ;  it  was  His  human  nature  that  suffered. 


THE  DEATH  OF  OUR  LORD        337 

III.  He  descended  into  hell.  i.  It  was  the  soul  of  Christ, 
and  not  His  body,  that  descended  into  hell ;  His  descent  was  real, 
and  not  merely  virtual.  2.  Christ  descended  not  into  the  hell  of 
the  damned,  but  into  Limbo,  the  peaceful  repose  of  the  just,  to 
liberate  the  souls  that  were  detained  captive  there,  and  to  pro- 
claim His  power  and  authority. 

CONCLUSION.  We  must  learn  to  die  to  sin  as  Christ  died  to 
this  world,  so  that  at  our  death  we  may  escape  the  eternal  prison 
and  be  conducted  by  Christ  to  everlasting  rest. 

Catechism  of  the  Council  of  Trent,  Part  I 
ARTICLE  IV  OF  THE  CREED 

CHRIST   REALLY  DIED 

Dead  and  buried.  When  explaining  these  words,  the  pastor 
will  propose  to  the  belief  of  the  faithful  that  Jesus  Christ,  after 
His  crucifixion,  was  really  dead  and  buried.  It  is  not  without 
just  reason  that  this  is  proposed  as  a  separate  and  distinct  object 
of  belief ;  there  were  some  who  denied  His  death  upon  the  cross. 
The  apostles,  therefore,  were  justly  of  opinion  that  to  such  an 
error  should  be  opposed  the  doctrine  of  faith  contained  in  this 
Article  of  the  Creed,  the  truth  of  which  is  placed  beyond  the  pos- 
sibility of  doubt  by  the  concurring  testimony  of  all  the  Evangel- 
ists, who  record  that  Jesus  "  yielded  up  the  ghost." *  Moreover, 
as  Christ  was  true  and  perfect  man,  He  of  course  was  capable  of 
dying,  and  death  takes  place  by  a  separation  of  the  soul  from 
the  body.  When,  therefore,  we  say  that  Jesus  died,  we  mean 
that  His  soul  was  disunited  from  His  body,  not  that  His  divinity 
was  so  separated. 


On  the  contrary,  we  firmly  believe  and  profess  that  when  His 
soul  was  dissociated  from  His  body,  His  divinity  continued  al- 
ways united,  both  to  His  body  in  the  sepulchre  and  to  His  soul 

1  Matt,  xxvii.  50;  Mark  xv.  37;  Luke  xxiii.  46;  John  xix.  30. 


338     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

in  Limbo.  It  became  the  Son  of  God  to  die,  "  that  through  death, 
he  might  destroy  him  who  had  the  empire  of  death,  that  is  to 
say,  the  devil :  and  might  deliver  them,  who  through  the  fear  of 
death  were  all  their  lifetime  subject  to  servitude." 1 

HIS  DEATH  WAS  VOLUNTARY 

It  was  the  peculiar  privilege  of  the  Redeemer  to  have  died 
when  He  Himself  decreed  to  die,  and  to  have  died  not  so  much 
by  external  violence  as  by  internal  assent.  Not  only  His  death, 
but  also  its  time  and  place,  were  ordained  by  Him.  Thus  Isaias 
wrote :  "  He  was  offered  because  it  was  his  own  will." 2  The 
Redeemer,  before  His  passion,  declared  the  same  of  Himself. 
"  I  lay  down  my  life,"  said  He,  "  that  I  may  take  it  again.  No 
man  taketh  it  away  from  me :  but  I  lay  it  down  of  myself,  and 
I  have  power  to  lay  it  down:  and  I  have  power  to  take  it 
again."  3  As  to  the  time  and  place  of  His  death,  He  said,  when 
Herod  insidiously  sought  His  life :  "  Go,  and  tell  that  fox,  Be- 
hold, I  cast  out  devils,  and  do  cures  to-day  and  to-morrow, 
and  the  third  day  I  am  consummated.  Nevertheless  I  must 
walk  to-day  and  to-morrow,  and  the  day  following,  because 
it  cannot  be  that  a  prophet  perish,  out  of  Jerusalem."4  He 
therefore  offered  Himself  not  involuntarily  or  by  external  co- 
action,  but  of  His  own  free  will.  Going  to  meet  His  enemies 
He  said,  "  I  am  he  " ; B  and  all  the  punishments  which  injustice 
and  cruelty  inflicted  on  Him  He  endured  voluntarily. 

A  STRONG  CLAIM  TO  OUR  GRATITUDE  AND  LOVE 

When  we  meditate  on  the  sufferings  and  torments  of  the 
Redeemer,  nothing  is  better  calculated  to  excite  in  our  souls  sen- 
timents of  lively  gratitude  and  love  than  to  reflect  that  He  en- 
dured them  voluntarily.  Were  any  one  to  endure  by  compulsion 
every  species  of  suffering  for  our  sake,  we  should  deem  his 
claims  to  our  gratitude  very  doubtful;  but  were  he  to  endure 
death  freely,  and  for  our  sake  only,  having  had  it  in  his  power 
to  avoid  it,  this  indeed  is  a  favor  so  overwhelming  as  to  deprive 
even  the  most  grateful  heart,  not  only  of  the  power  of  returning 

1  Heb.  ii.  10,  14,  15.         *  Isaias  Hii.  7.  •  John  x.  17,  18. 

4  Luke  xiii.  32,  33.  •  John  xviii.  5. 


THE  DEATH  OF  OUR  LORD        339 

due  thanks,  but  even  of  adequately  feeling  the  extent  of  the 
obligation.  We  may  hence  form  an  idea  of  the  transcendent  and 
intense  love  of  Jesus  Christ  towards  us,  and  of  His  divine  and 
boundless  claims  to  our  gratitude. 

WHY  THE  WORD  "  BURIED  "  IS  MENTIONED  IN  THIS  ARTICLE 

If,  when  we  confess  that  He  was  buried,  we  make  this,  as 
it  were,  a  distinct  part  of  the  Article,  it  is  not  because  it  presents 
any  difficulty  which  is  not  implied  in  what  we  have  said  of  His 
death  ;  for  believing,  as  we  do,  that  Christ  died,  we  can  also  easily 
believe  that  He  was  buried.  The  word  "  buried  "  was  added  in 
the  creed,  first,  that  His  death  may  be  rendered  more  certain,  for 
the  strongest  proof  of  a  person's  death  is  the  interment  of  his 
body;  and,  secondly,  to  render  the  miracle  of  His  resurrection 
more  authentic  and  illustrious.  It  is  not,  however,  our  belief 
that  the  body  of  Christ  was  alone  interred.  These  words  propose, 
as  the  principal  object  of  our  belief,  that  God  was  buried;  as,  ac- 
cording to  the  rule  of  Catholic  faith,  we  also  say  with  the  strictest 
truth,  that  God  was  born  of  a  virgin,  that  God  died ;  for,  as  the 
divinity  was  never  separated  from  His  body  which  was  laid  in 
the  sepulchre,  we  truly  confess  that  God  was  buried. 

THE  BODY  OF  CHRIST  INCORRUPT  IN  THE  SEPULCHRE 

As  to  the  place  and  manner  of  his  burial,  what  the  Evangelists 
record  on  these  subjects  will  be  found  sufficient  for  all  the  pur- 
poses of  the  pastor's  instructions.1  There  are,  however,  two 
things  which  demand  particular  attention ;  the  one,  that  the  body 
of  Christ  was,  in  no  degree,  corrupted  in  the  sepulchre,  according 
to  the  prediction  of  the  Prophet :  "  Thou  wilt  not  .  .  .  give  thy 
holy  one  to  see  corruption ; 2  the  other,  and  it  regards  the  several 
parts  of  this  Article,  that  burial,  passion,  and  also  death,  apply 
to  Jesus  Christ  not  as  God  but  as  man.  To  suffer  and  die  are 
incidental  to  human  nature  only,  although  they  are  also  attributed 
to  God,  because  predicated  with  propriety  of  that  person  who  is 
at  once  perfect  God  and  perfect  man. 

1  Matt,  xxvii.  60;  Mark  xv.  46;  Luke  xxiii.  53;  John  xix.  38. 
1  Ps.  xv.  10;  Acts  ii.  31. 


340 

ARTICLE  V  OF  THE  CREED 

He  descended  into  hell,  the  third  day  he  arose  again  from  the  dead. 
A  KNOWLEDGE  OF  THIS  ARTICLE   IS    MOST   IMPORTANT 

He  descended  into  hell.  To  know  the  glory  of  the  sepulture 
of  our  Lord  Jesus  Christ,  of  which  we  have  last  treated,  is  highly 
important;  but  of  still  higher  importance  is  it  to  the  faithful  to 
know  the  splendid  triumphs  which  He  obtained  by  having  sub- 
dued the  devil  and  despoiled  the  powers  of  hell.  Of  these  tri- 
umphs, and  also  of  His  resurrection,  we  are  now  about  to  speak ; 
and  although  the  latter  presents  to  us  a  subject  which  might 
with  propriety  be  treated  under  a  separate  and  distinct  head,  yet, 
following  the  example  of  the  holy  Fathers,  we  have  deemed  it 
judicious  to  embody  it  with  His  descent  into  hell. 

WHAT  ITS  FIRST  PART  PROPOSES  TO  OUR  BELIEF 

In  the  first  part  of  this  Article,  then,  we  profess  that  imme- 
diately after  the  death  of  Christ  His  soul  descended  into  hell, 
and  dwelt  there  while  His  body  remained  in  the  grave ;  and  also 
that  the  same  Person  of  Christ  was  at  the  same  time  in  hell  and 
in  the  sepulchre.  Nor  should  this  excite  our  surprise;  for  we 
have  already  frequently  said,  that  although  His  soul  was  sepa- 
rated from  His  body,  His  divinity  was  never  separated  from 
His  soul  or  body. 

MEANING  OF  THE  WORD  "  HELL  "   IN   THIS  ARTICLE 

But  as  the  pastor,  by  explaining  the  meaning  of  the  word 
"  hell "  in  this  place  may  throw  considerable  light  on  the  exposi- 
tion of  this  Article,  it  is  to  be  observed  that  by  the  word  "  hell " 
is  not  here  meant  the  sepulchre,  as  some  have  not  less  impiously 
than  ignorantly  imagined;  for  in  the  preceding  Article  we 
learned  that  Christ  was  buried,  and  there  was  no  reason  why 
the  Apostles,  in  delivering  an  article  of  faith,  should  repeat  the 
same  thing  in  other  and  more  obscure  terms.  Hell,  then,  here 
signifies  those  secret  abodes  in  which  are  detained  the  souls  that 
have  not  been  admitted  to  the  regions  of  bliss,  —  a  sense  in  which 
the  word  is  frequently  used  in  Scripture.  Thus  the  Apostle 
says,  that,  "  at  the  name  of  Jesus  every  knee  should  bow,  of 


THE  DEATH  OF  OUR  LORD       341 

those  that  are  in  heaven,  on  earth,  and  under  the  earth  " ; l  and 
in  the  Acts  of  the  Apostles  Peter  says,  that  Christ  the  Lord  is 
again  risen,  "having  loosed  the  sorrows  of  hell."2 

ITS   DIFFERENT    MEANINGS 

These  abodes  are  not  all  of  the  same  nature,  for  among  them 
is  that  most  loathsome  and  dark  prison  in  which  the  souls  of  the 
damned  are  buried  with  the  unclean  spirits  in  eternal  and  inex- 
tinguishable fire.  This  dread  abode  is  called  Gehenna,  the  bot- 
tomless pit,  and  is  hell  strictly  so  called. 

Among  them  is  also  the  fire  of  purgatory,  in  which  the  souls 
of  just  men  are  cleansed  by  a  temporary  punishment,  in  order 
to  be  admitted  into  their  eternal  country,  into  which  nothing 
defiled  entereth.3  The  truth  of  this  doctrine,  founded,  as  holy 
councils  declare,4  on  Scripture,  and  confirmed  by  apostolical 
tradition,  demands  exposition,  all  the  more  diligent  and  fre- 
quent, because  we  live  in  times  when  men  endure  not  sound 
doctrine. 

Lastly,  the  third  kind  of  abode  is  that  into  which  the  souls  of 
the  just,  who  died  before  Christ,  were  received,  and  where,  with- 
out experiencing  any  sort  of  pain  and  supported  by  the  blessed 
hope  of  redemption,  they  enjoyed  peaceful  repose.  To  liberate 
these  souls,  who,  in  the  bosom  of  Abraham  were  expecting  the 
Saviour,  Christ  the  Lord  descended  into  hell. 

THE   SOUL  OF    CHRIST   REALLY   DESCENDED    INTO    HELL 

But  we  are  not  to  imagine  that  His  power  and  virtue  only, 
but  we  are  firmly  to  believe  that  His  soul  also,  really  and  sub- 
stantially, descended  into  hell,  according  to  this  conclusive  testi- 
mony of  David:  "Thou  wilt  not  leave  my  soul  in  hell."5  But 
although  Christ  descended  into  hell,  His  supreme  power  was  still 
the  same;  nor  was  the  splendor  of  His  sanctity  in  any  degree 
obscured.  His  descent  served  rather  to  prove  that  whatever  has 
been  already  said  of  His  sanctity  was  true;  and  that,  as  He  had 
previously  demonstrated  by  so  many  miracles,  He  was  truly  the 
Son  of  God. 

1  Philip,  ii.  10.  *  Acts  ii.  24.  3  Apoc.  xxi.  27. 

4  C.  of  Trent,  sess.  25,  s  Ps.  xv.  l<X 


342     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

DIFFERENCE  BETWEEN   HIS  DESCENT  AND  THAT  OF  OTHERS 

This  we  shall  easily  understand  by  comparing  the  descent  of 
Christ,  in  its  causes  and  circumstances,  with  that  of  the  just. 
They  descended  as  captives ; x  He  as  free  and  victorious  among 
the  dead,  to  subdue  those  demons  by  whom,  in  consequence  of 
primeval  guilt,  they  were  held  in  captivity.  They  descended, 
some  to  endure  the  most  acute  torments,  others,  though  exempt 
from  actual  pain,  yet  deprived  of  the  vision  of  God,  and  of  the 
glory  for  which  they  sighed,  and  consigned  to  the  torture  of  sus- 
pense; Christ  the  Lord  descended,  not  to  suffer,  but  to  liberate 
from  suffering  the  holy  and  the  just  who  were  held  in  painful 
captivity,  and  to  impart  to  them  the  fruit  of  His  passion.  His 
supreme  dignity  and  power,  therefore,  suffered  no  diminution 
by  his  descent  into  hell. 

WHY   HE  DESCENDED  INTO   HELL 

Having  explained  these  things,  the  pastor  will  next  proceed 
to  teach  that  the  Son  of  God  descended  into  hell,  that,  clothed 
with  the  spoils  of  the  arch-enemy,  He  might  conduct  into  heaven 
those  holy  fathers,  and  the  other  just  souls,  whose  liberation 
from  prison  He  had  already  purchased.  This  He  accomplished 
in  an  admirable  and  glorious  manner,  for  His  august  presence  at 
once  shed  a  celestial  lustre  upon  the  captives,  filled  them  with 
inconceivable  joy,  and  imparted  to  them  that  supreme  happiness 
which  consists  in  the  vision  of  God,  thus  verifying  His  promise 
to  the  thief  on  the  cross:  "Amen  I  say  to  thee,  this  day  thou 
shalt  be  with  me  in  paradise." z  This  deliverance  of  the  just  was 
long  before  predicted  by  Osee  in  these  words :  "  O  death,  I  will 
be  thy  death ;  O  hell,  I  will  be  thy  bite " ; 3  and  also  by  the 
prophet  Zachary :  "  Thou  also  by  the  blood  of  thy  testament  hast 
sent  forth  thy  prisoners  out  of  the  pit,  wherein  is  no  water  " ;  * 
and  lastly,  the  same  is  expressed  by  the  Apostle  in  these  words : 
"  Despoiling  the  principalities  and  powers,  he  hath  exposed  them 
confidently  in  open  show,  triumphing  over  them  in  himself."  5 

However,  to  comprehend  still  more  clearly  the  efficacy  of  this 
mystery  we  should  frequently  call  to  mind  that  not  only  those 

1  Ps.  Ixxxvii.  5,  6.  *  Luke  xxiii.  43.  8  Osee  xiii.  14. 

4  Zach.  ix.  ii.  •  Col.  ii.  15. 


THE  DEATH  OF  OUR  LORD       343 

who  were  born  after  the  coming  of  the  Saviour,  but  also  those 
who  preceded  that  event  from  the  days  of  Adam,  or  shall  suc- 
ceed it  to  the  consummation  of  time,  are  included  in  the  redemp- 
tion purchased  by  the  death  of  Christ.  Before  His  death  and 
resurrection,  heaven  was  closed  against  every  child  of  Adam; 
the  souls  of  the  just,  on  their  departure  from  this  life,  were  borne 
to  the  bosom  of  Abraham ;  or,  as  is  still  the  case  with  those  who 
require  to  be  freed  from  the  stains  of  sin,  or  die  indebted  to  the 
divine  justice,  were  purified  in  the  fire  of  purgatory. 

Another  reason  also  why  Christ  descended  into  hell  is,  that 
there,  as  well  as  in  heaven  and  on  earth,  He  might  proclaim  His 
power  and  authority ;  and  that  "  every  knee  should  bow,  of  those 
that  are  in  heaven,  on  earth,  and  under  the  earth."  *  And  here, 
who  is  not  filled  with  admiration  and  astonishment  when  he 
contemplates  the  infinite  love  of  God  for  man!  Not  satisfied 
with  having  undergone  for  our  sake  a  most  cruel  death,  He  pene- 
trates the  inmost  recesses  of  the  earth  to  transport  into  bliss  the 
souls  whom  He  so  dearly  loved,  and  whose  liberation  from  prison 
He  had  achieved  at  the  price  of  His  blood ! 

Sermon 

THE  CRUCIFIXION 
BY  THE  REV.  M.  S.  SMITH 

"  They  crucified  him."  "  Behold,"  says  Father  Galwey,  in  that 
admirable  work  The  Watches  of  the  Passion,  "the  few  and 
simple  words  with  which  the  Inspired  Chronicler  records  this,  the 
most  awful  yet  most  sublime  and  loving  tragedy  the  world  has 
ever  witnessed."  Only  a  few  words,  continues  this  zealous 
writer,  but,  like  that  other  short  sentence,  "  Pilate  took  Jesus  and 
scourged  him,"  what  depths  of  meaning  contained  therein,  and 
what  an  excess  of  cruelty  and  torture  expressed! 

A  tragedy  it  is  indeed,  not  only  of  earth  but  of  Heaven,  not 
only  affecting  time  but  eternity :  for,  as  its  fruits  are  to  be  gained 
in  time,  its  consequences  shall  be  recognized  through  all  eternity. 
It  was,  as  we  have  seen  in  our  former  meditations,  conceived  in 
envy,  begotten  of  hatred,  and  carried  out  in  the  most  barbarous 

1  Phil.  ii.  10. 


344     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

way.  Withal,  it  was  a  tragedy  most  loving  and  merciful,  for  it 
manifested  the  loving  mercy  of  God  for  man,  the  Creator  for  the 
creature,  —  aye,  for  the  creature  who  has  not  only  disobeyed  the 
commands  of  his  Creator,  but  has  trampled  upon  His  precepts, 
laughed  to  scorn  His  counsels,  and  defied  His  most  solemn 
threats.  It  is  also  most  sublime,  for  here  we  see  not  only  God 
suffering  death  at  the  hands  of  man,  but  dying  for  the  sake  of 
those  whose  hearts  are  inflamed  with  hatred  towards  Him  and 
whose  hands  are  reddened  in  His  blood. 

Scarcely  will  you  find  a  man  willing  to  give  up  his  life  for  a 
just  man,  says  the  Holy  Ghost,  but  here  we  see  the  God-man  lay- 
ing down  His  life,  laying  it  down  willingly,  —  "with  desire  I 
have  desired  to  eat  this  pasch  with  you,  before  I  suffer,"  —  not 
only  for  the  just,  but,  mercy  of  mercy,  for  sinners. 

We  might  ask,  How  could  Jesus  of  Nazareth  endure  the  tor- 
tures that  thus  far  have  been  inflicted  upon  Him?  Simply  be- 
cause His  Divinity  aided  His  humanity.  In  saying  this  we  do 
not  intimate  that  the  Divine  Nature  made  the  suffering  less  hard 
to  bear,  rather  that  it  made  the  human  nature  able  the  more  to 
suffer.  By  right  He  should  long  since  have  died.  "  My  soul," 
He  said,  "  is  sorrowful  even  unto  death."  Yet  the  Divinity,  with- 
out in  any  way  mitigating  the  suffering,  sustains  the  humanity. 
Hence,  though  suffering  only  in  His  human  nature,  we  truly  say : 
God  suffered,  God  died  for  man. 

The  place  to  which  they  led  Him  is  of  historic  interest.  It 
was  here,  according  to  tradition,  that  the  skull  of  Adam,  given  by 
Noe  to  one  of  his  sons,  was  interred,  hence  the  name  Golgotha, 
which,  being  interpreted,  means  Skull.  Where  then  rests  all  that 
on  earth  remains  of  the  first  Adam,  who  by  his  sin  brought 
misery  into  the  world,  there  shall  the  second  Adam,  by  His  atone- 
ment, blot  out  that  sin,  and  by  the  abundant  graces  here  merited 
change  that  misery  into  blessings  and  again  reconcile  man  with 
his  God. 

It  was  not,  however,  on  account  of  this  tradition  that  the  place 
was  chosen,  but  rather  to  add  odium  to  His  death,  for  here  com- 
mon criminals  were  executed,  and,  wishing  to  brand  Him  as  such, 
the  cry  is  "  On  to  Golgotha."  How  the  malicious  designs  of  man 
are  frustrated !  Golgotha,  or  Calvary,  from  being  a  term  of  re- 


THE  DEATH  OF  OUR  LORD        345 

proach,  has  become  synonymous  with  all  that  is  grand  and  glo- 
rious, is  of  infinite  mercy  and  boundless  love.  In  itself  so 
insignificant  as  scarcely  to  merit  the  name  of  hill  on  the  map  of 
the  world,  it  is  now  known  as  Mount  Calvary,  and  its  very  name 
gives  hope  to  the  soul  laden  with  sin,  while  to  the  just  it  brings 
increase  of  joy  and  consolation ;  for  the  graces  there  merited  give 
to  man  a  right  to  Heaven,  a  right  none  may  gainsay,  much  less 
deny. 

The  first  journey  to  Calvary  was  made  with  difficulty  and  in 
torture,  in  deep  humiliation  and  in  sorrow ;  now,  that  the  way  has 
been  marked,  traced  by  the  blood  of  the  Victim,  we  can  make  the 
way  in  peace,  springing  from  the  blessings  of  hope.  Three  times 
He  fell  on  the  way,  and  it  would  seem  at  times  that  worn-out 
nature  would  protest  and  the  hill  of  Calvary  never  would  be 
reached. 

Now,  however,  that  the  journey  has  ended,  will  they  bring 
about  His  death  quickly  and,  as  far  as  may  be,  painlessly  ?  Even 
into  the  valley  of  the  shadow  will  hatred  follow  Him.  "They 
crucified  him,"  says  the  narrative,  and  it  is  left  to  man  to  dwell 
on  this  mere  statement  and  from  it  draw  some  idea  of  the  pain 
and,  above  all,  the  humiliation  of  the  death. 

They  offer  Him  wine  mixed  with  gall.  To  the  condemned 
wine  was  given  to  fortify  them,  and  thus  enable  them  the  better 
to  endure  the  pain  about  to  be  inflicted.  Behold  how  even  this 
act  of  mercy  was  charged  with  malice.  According  to  custom, 
the  wine  is  tendered  but  mixed  with  gall ;  and  the  Scripture  says : 
"  He  would  not  drink,"  not,  say  the  Commentators,  on  account 
of  the  bitterness,  but  because  He  would  not  alleviate  His  suffer- 
ings even  by  the  merest  drop  of  wine.  Stripping  Him  of  His 
garments  they  place  Him  on  the  hard  bed  of  the  cross  and  fasten 
Him  to  it  with  nails  driven  through  His  Hands  and  Feet.  The 
soldier  places  the  nail  in  the  palm  of  the  right  Hand  and  with 
heavy  hammer  drives  it  through  the  flesh  into  the  wood  of  the 
cross.  No  bone  is  broken,  for  it  was  said :  "  of  him  a  bone  you 
shall  not  break  " ;  but  the  sinews  are  torn  as  through  the  Hand 
the  nail  finds  its  way.  That  Hand  which  with  the  Father  united 
in  the  creation  of  the  world ;  that  Hand  which  during  His  so- 
journ on  earth  was  raised  so  often  to  call  down  blessings  on 


346     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

man;  behold  it  now  extended,  and  for  what?  That  it  may  be 
grasped  in  thankfulness  and  in  gratitude  for  the  many  times  it 
was  raised  to  call  down  favors  on  man?  No;  but  to  receive  the 
cruel  nail. 

The  right  Hand  fastened,  they  come  to  the  left  and  then  to  the 
Feet,  and  now  His  enemies  feel  a  certain  amount  of  satisfaction, 
for  they  see  Him  on  His  bed  of  death  and  from  it  He  cannot 
rise  as  He  is  fastened  with  nails. 

How  many  nails  were  used  in  fastening  Jesus  to  the  Cross? 
This  question  has  never  been  definitely  settled.  Some  contend 
that  four  were  used,  one  to  each  Hand  and  two  to  the  Feet,  while 
others  maintain  that  He  was  fastened  to  the  cross  with  but  three 
nails.  Tradition,  as  manifested  in  the  crucifix  in  the  general 
usage  sanctioned  by  the  Church,  favors  the  latter  opinion.  The 
question,  however,  is  of  little  moment ;  all  we  need  know  is :  that, 
nailed  to  the  cross,  our  Jesus  in  love  expiated  our  sins  and  recon- 
ciled us  with  the  offended  Father. 

They  drag  the  cross  to  the  place  prepared  for  it,  and  with 
much  jeering  and  with  shouts  of  exultation  it  is  lifted  up  and, 
with  a  rude  shock,  falls  into  the  hole  made  for  it.  The  shock 
almost  tears  His  Hands  and  Feet  from  the  fastening  nails,  and 
would  have  done  so  had  they  not  taken  the  precaution  of  secur- 
ing Him  with  cords  and  ropes,  which,  though  preventing  the 
Body  from  falling  from  the  cross,  in  no  way  mitigated  the  pain 
caused  by  the  nails.  The  shock  draws  a  moan  of  anguish  from 
the  Sufferer  that  finds  a  responsive  sigh  in  the  heart  of  the  sor- 
rowful mother.  Now  the  cross  stands  erect  and  around  it  circle 
the  priests  and  rulers.  At  first  sight  of  the  Victim  thus  tortured 
they  stand  aghast ;  the  suffering  seems  too  terrible  even  for  their 
hatred  towards  Him.  Then  one,  more  callous  than  the  rest,  cries 
out :  "  Behold  Him  now ;  look  upon  the  man  who  dared  de- 
nounce your  priests :  He  spoke  of  us  as  whitened  sepulchres,  as 
blind  leaders  of  the  blind,  for  us  He  had  no  words  but  words 
of  censure.  Gaze  upon  Him  now  and  ask:  who  is  the  false 
teacher,  who  the  seducer  of  the  people  ?  "  "  Oh,  yes,"  they  say, 
"He  is  a  king;  behold  His  crown,"  for  they  had  placed  the 
crown  of  thorns  on  His  head.  "  Gaze  upon  His  throne ;  it  stands 
on  high  that  all  may  see  it,  all  view  the  king.  No  danger  of  Him 


THE  DEATH  OF  OUR  LORD        347 

losing  His  throne ;  for,  behold,  we  have  fastened  Him  to  it  with 
nails." 

Even  the  most  degraded  and  depraved  are  softened  at  the  ap- 
proach of  death,  and  it  is  only  the  most  savage  that  will  not  do  all 
in  his  power  to  assuage  the  agony  of  the  dying.  How  act  the  per- 
secutors of  Jesus?  The  people  stood  beholding  and  the  Rulers 
with  them  deride  Him,  saying :  "  He  saved  others ;  let  him  save 
himself."  And  mocking  they  say:  "If  he  be  king  of  Israel,  let 
him  come  down  from  the  cross,  and  we  will  believe  him." 
Boldly  they  pass  and  repass  in  front  of  Him,  challenging  Him, 
and  calling  on  Him  now  to  prove  that  He  is  the  Son  of  God. 
"  Come  down  from  the  cross,"  they  say,  "  and  we  will  believe 
you."  Proof  after  proof  have  they  had  of  His  wonderful  power. 
"  He  hath  done  all  things  well,"  had  been  the  verdict  of  those 
who  had  witnessed  His  works.  Again  and  again  the  people  said : 
"  His  words,  like  His  works,  are  evidently  from  God,  for  no 
man  ever  spoke  as  He  speaks."  Hearing  the  people  thus  speak 
of  Him,  the  Priests  were  filled  with  envy.  Will  they  then  be- 
lieve in  Him  if  He  should  give  the  proof  they  now  ask  if  He 
come  down  from  the  cross?  Well  does  He  know  the  perversity 
of  their  hearts,  and  fully  does  He  understand  that  even  if  He 
should  give  this  last  proof  they  would  still  repudiate  Him. 
What  an  insult  in  being  compelled  to  hear  them  thus  boasting. 
"  Do  you  hear,  O  Jesus  of  Nazareth  —  do  you  mark  our  words, 
O  Galilean;  come  down  from  the  cross  and  we  will  believe  in 
you ;  nay,  we  will  lead  all  the  people  to  you,  and  in  you  shall  all 
Judea  believe.  Where  is  now  your  boasted  power;  you,  who 
said  '  destroy  this  temple  and  in  three  days  I  will  build  it '  ? 
You  a  miracle  worker  ?  yes,  a  miracle  worker  among  the  ignorant. 
Now  satisfy  us,  the  Rulers ;  satisfy  us  by  a  miracle,  by  one  that 
shall  redound  to  your  own  benefit;  come  down  from  the  cross 
and  we,  priests  and  leaders  of  Israel,  will  become  your  disciples, 
and  your  followers  shall  be  limited  only  by  the  confines  of  Israel, 
for  we  will  compel  all  to  acknowledge  You."  "  Vah,"  they  say, 
"  He  said  He  was  greater  than  Abraham,  more  powerful  than 
Moses,  and  proclaimed  Himself  more  than  a  prophet.  Let  Him 
give  evidence  of  that  power,  give  proof  of  that  greatness,  and 
we  will  believe  Him." 


348     PAROCHIAL   COURSE   OF  INSTRUCTIONS 

Truly  was  there  blasphemy  in  the  very  shadow  of  the  cross. 
"  They  that  passed  by  blasphemed  him,  wagging  their  heads." 
"He  spoke  of  His  trust  in  God;  let  God  now  deliver  Him  and 
we  will  believe,"  they  cry  out.  To  the  taunts  of  the  priests  are 
added  the  insults  of  the  soldiers,  who,  in  derision,  say :  "  If  thou 
be  the  king  of  the  Jews,  save  thyself."  No  taunt  more  stinging 
than  that  which  glories  in  failure,  either  real  or  fancied;  and 
how  they  rejoice  in  the  apparent  failure  of  this  Man,  how  sar- 
castically they  remind  Him  of  the  power  of  which  He  seemed 
to  boast,  and  of  His  present  helplessness! 

Behold,  in  the  midst  of  their  exultation  the  priests  receive  a 
humiliation.  Pilate  has  ordered  that  the  cause  of  His  death  be 
proclaimed ;  has  ordered  that  an  inscription  be  placed  above  Him 
on  the  cross.  In  Latin,  Greek,  and  Hebrew  it  is  written,  the 
three  principal  languages  of  the  time.  And  what  do  they  read? 
"  Jesus  of  Nazareth,  King  of  the  Jews."  "  No,  no,"  say  the 
Rulers,  "  not  this ;  write  that  he  said  he  was  King1  of  the  Jews." 
"  What  I  have  written,  I  have  written."  In  other  words,  "  It 
shall  remain  as  inscribed,"  curtly  answers  the  Governor,  and  thus 
they  are  compelled  to  acknowledge  that  they  have  crucified  their 
King.  "We  will  have  no  King  but  Caesar,"  they  cried  out  in 
the  Praetorium,  and  now,  on  Calvary,  they  must  perforce  ac- 
knowledge Him  as  a  lineal  descendant  of  the  Royal  House  of 
David.  While  protesting  against  this  and  while  circulating  about 
the  cross,  belching  forth  insults  and  blasphemies,  the  priests  are 
amazed  on  hearing  His  voice  on  the  cross. 

Have  you  ever  reflected  on  the  silence  of  Jesus  during  the  time 
of  His  suffering?  From  the  Hall  of  Judgment  until  He  reaches 
Calvary  He  speaks  only  to  the  weeping  women  He  met  on  the 
way.  In  all  His  tortures  He  asks  neither  for  surcease  of  suffering 
nor  appeals  for  sympathy,  and  His  words  to  the  weeping  women 
are  more  in  the  nature  of  an  encouragement  to  them  than  a 
begging  of  consolation  for  self.  At  last  He  breaks  the  silence, 
and  what  is  the  purport  of  His  words?  Will  He  now  sue  for 
clemency  ?  "  Hearken,"  say  the  bystanders,  "  He  speaks  "  ;  and 
they  hear  the  voice  of  the  Son  of  Man  appealing  to  the  Eternal 
Father  and  asking  what  ?  —  that  He  would  visit  upon  His  perse- 
cutors the  vengeance  their  crime  merits?  No.  Can  it  be  pos- 


THE  DEATH  OF  OUR  LORD        349 

sible  ?  "  Father !  forgive  them,  they  know  not  what  they  do," 
the  sweet  voice  of  the  dying  Jesus  on  the  cross  floats  down  the 
hill  of  Calvary,  and  those  within  hearing  are  filled  with  astonish- 
ment. Will  not  this  supreme  act  of  clemency,  this  unheard-of 
voice  of  charity,  have  some  effect  on  His  prosecutors?  Even 
one  dying  with  Him  is  not  moved,  but  in  blasphemous  derision 
says:  "If  thou  be  the  Son  of  God,  if  thou  be  the  Christ,  save 
thyself  and  us."  The  other  reviles  not,  but  rebukes  his  com- 
panion by  saying:  "  We  die  justly,  this  man  unjustly."  He 
turns  to  Jesus  and  adds :  "  Lord,  remember  me  when  thou  sKalt 
enter  into  thy  kingdom."  And  oh,  the  reward  for  this  act  of 
sympathy !  "  This  day  thou  shalt  be  with  me  in  paradise."  Seven 
words,  that  is,  seven  times  according  to  spiritual  writers,  He 
spoke  from  the  cross.  Without  trying  to  follow  these  words  in 
sequence,  we  shall  briefly  consider  them  as  found  in  the  Gospels. 

Looking  down  from  the  cross,  He  sees  His  sorrowing  Mother 
and  the  beloved  disciple.  To  the  Mother  He  says :  "  Woman, 
behold  thy  son,"  and  to  the  disciple :  "  Son,  behold  thy  mother." 
At  that  moment,  as  we  saw  in  our  last  meditation,  He  infused 
into  her  heart  a  mother's  love  for  each  and  every  child  of  earth, 
a  love  more  tender  than  earthly  mother  could  have  for  earthly 
child.  Think  you  she  will  ever  forget  this  which  may  be  termed 
the  last  Will  and  Testament  of  her  dying  Son?  A  dark  cloud 
now  envelops  Calvary,  and  filled  with  fear  the  priests  and  many 
of  the  people,  singly  and  in  groups,  leave  the  hallowed  spot. 

From  out  the  darkness  the  voice  of  the  dying  Lord  is  heard: 
"  Eloi,  Eloi,  lamma  sabacthani,"  which  being  interpreted  is :  "  My 
God,  My  God,  why  hast  thou  forsaken  me?"  Many  interpreta- 
tions are  given  of  these  words,  which,  the  Scripture  says,  were 
uttered  in  a  loud  voice.  Knowing  as  we  do  that  by  the  Incarna- 
tion the  two  natures,  divine  and  human,  of  our  Lord  are  hypo- 
statically  united,  and  that  not  even  by  death  can  the  humanity  be 
separated  from  the  divinity,  we  can  only  listen  to  these  words 
and  admire  them. '  According  to  some  commentators  He  speaks 
merely  as  man,  and  as  man  suffered  this  abandonment;  even  as 
we  heard  Him  last  night  in  the  garden  cry  out :  "  Father,  if  it 
be  possible,  let  this  chalice  pass  by;  yet  not  my  will  but  Thine 
be  done."  In  what  did  the  abandonment  consist?  In  the  fact 


350     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

that  He  not  only,  at  that  moment,  though  innocence  itself,  felt 
the  weight  of  the  sins  of  the  world,  and  as  one  bearing  these  sins 
experienced  the  torments  of  the  damned;  but  in  a  manner  no 
tongue  may  explain  the  divinity  allowed  the  humanity  to  undergo 
the  pain  of  loss  that  comes  to  the  soul  when  it  hears  those  awful 
words :  "  Depart  from  me,  ye  accursed,"  etc.  Whatever  the  im- 
port of  the  words,  we  know  they  were  wrenched  from  a  soul 
plunged  into  the  deepest  abyss  of  suffering.  Thinking  He  called 
Elias,  one  standing  by  said :  "  Let  us  see  if  Elias  will  come  to 
His  aid,"  while  others,  some  friendly,  many  unfriendly,  awaited 
with  bated  breath  the  next  scene  in  this  awful  drama. 

Once  more  the  voice  of  the  Sufferer  is  heard,  as  consumed 
with  agony  He  cries  out,  "  I  thirst."  We  wonder  not  that  His 
pain-racked  and  fevered  body  was  tortured  with  thirst.  Neither 
food  nor  drink  had  been  given  Him  from  the  time  He  left  the 
Cenacle  the  night  before,  and  during  that  time  He  had  lost  much 
blood  and  poor  human  nature  had  been  worn  out  by  the  trials 
to  which  He  had  been  subjected.  This,  however,  was  not  the 
thirst  of  which  He  complained;  rather,  the  thirst  for  souls,  es- 
pecially the  souls  of  those  who  encompassed  His  death  as  well 
as  of  those  who  by  that  death  would  not  profit.  It  was  also  to 
atone  for  the  sins  we  commit  in  indulging  our  sensual  appetites. 
One  of  the  soldiers  dips  a  sponge  in  vinegar  and,  placing  it  upon 
a  reed,  lifts  it  to  the  swollen  lips  of  the  Victim  on  the  cross. 

When  Jesus  had  tasted  the  vinegar,  He  said,  "  It  is  consum- 
mated." 

"  It  is  consummated."  The  work  for  which  I  came  to  earth 
is  finished,  the  work  of  the  Eternal  Father.  The  redemption  of 
man  is  now  effected;  nothing  remains  to  be  done;  hence,  saying 
in  a  loud  voice :  "  Father,  into  thy  hands  I  commend  my  spirit," 
He  bows  His  head  and  gives  up  the  ghost.  "  He  bows  his  head," 
says  a  holy  writer,  "thus  giving  death  permission  to  approach, 
and  dies."  "  It  is  consummated."  Some  time  before  He  had 
said  to  His  disciples :  "  I  have  a  baptism  wherein  I  am  to  be 
baptized,  and  how  I  am  constrained  until  it  be  accomplished." 
This  is  the  baptism  of  which  He  spoke,  and  mark  how  it  has 
been  accomplished ;  baptized  in  His  own  blood,  shed  freely,  shed 
willingly  for  the  redemption  of  the  world.  Now  the  absolute 


THE  DEATH  OF  OUR  LORD        351 

reign  of  sin  is  at  an  end  and  the  desolation  brought  on  earth  by 
man's  rebellion  in  the  Garden  of  Eden  is  changed  into  the  reign 
of  grace  by  the  consummation  of  the  sacrifice  which  began  in  the 
Garden  of  Gethsemani.  Not  merely  has  justice  been  satisfied ; 
not  only  has  the  debt  incurred  by  sin  been  paid ;  not  only  has  the 
reconciliation  of  man  with  God  been  effected,  but  enough  has 
been  done  to  draw  the  hearts  of  men  to  their  God,  and  to  infuse 
into  those  hearts  a  hope  and  a  security,  a  certainty  of  salvation 
that  the  powers  of  evil  can  never  dim,  much  less  take  away  from 
man.  Crying  out  with  a  loud  voice,  a  voice  heard  not  only  on 
Calvary,  but  heard  throughout  the  world,  heard  throughout 
Heaven,  heard  even  in  the  uttermost  depths  of  hell,  He  bows 
His  head  and  gives  up  the  Spirit.  A  cry,  says  another  holy 
writer,  of  pain  and  a  cry  of  joy.  Of  pain,  because  of  death ; 
for  though  on  account  of  the  hypostatic  union  the  Divine  nature 
will  never  be  separated  from  the  human  nature  (death  is  the 
separation  of  the  soul  from  the  body) ,  yet  death  did  separate  the 
Divine  nature  from  His  manhood,  that  is  from  His  composite 
human  nature — from  His  Body  and  Soul  united.  Hence  St. 
Thomas  says :  "  During  the  time  of  death  He  was  not  a  man ; 
during  His  days  in  the  grave  He  was  not  God-Man."  To  under- 
stand this  mystery,  which  is  one  of  the  five  principal  mysteries 
of  our  Holy  Religion,  we  must  remember  that  death  is  not  a 
separation  of  the  two  natures  of  Christ,  but  is  the  separation  of 
the  soul  from  the  body.  On  account  of  this  hypostatic  union  of 
the  two  natures  we,  as  we  have  seen,  truly  say:  God  died  for 
man. 

A  cry  of  joy  because  victory  has  been  gained  and  in  that  vic- 
tory both  Heaven  and  earth  rejoice.  "  It  is  consummated,"  and 
the  first  fruit  of  that  consummation  is  found  in  the  act  of  faith 
made  by  the  Centurion  at  the  foot  of  the  Cross :  "  Indeed  this 
was  the  Son  of  God." 

Now,  behold,  all  nature  protests  against  the  outrage  perpe- 
trated by  man  on  nature's  God.  The  sun  is  darkened,  the  earth 
trembles,  the  veil  of  the  Temple  is  rent  in  twain,  and  graves  are 
opened,  from  which  many  of  the  saints  who  were  at  rest  came 
out  and  after  the  Resurrection  appeared  to  many  in  Jerusalem. 
His  enemies,  solicitous  for  the  letter  of  the  law,  go  to  Pilate  and 


352     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

"that  the  bodies  might  not  remain  on  the  cross  on  the  Sabbath 
Day  "  ask  permission  to  cause  the  deaths  of  the  three  crucified. 
They  break  the  legs  of  the  two;  but  when  they  come  to  Jesus, 
the  Centurion  (Longinus)  says:  "You  shall  not  in  your  hatred 
pursue  Him  farther.  Can  you  not  see  that  He  is  dead?  You 
have  had  your  wishes  to  the  full."  To  satisfy  them,  rather  than 
to  save  the  Body,  He  opens  the  side  with  his  spear  and  thence 
comes  blood  and  water.  First  blood,  then  water,  to  show  that 
the  last  drop  of  His  Blood  had  been  shed  for  the  redemption  of 
man. 

With  Pilate's  permission  the  body  is  taken  down  from  the  cross 
and  placed  in  a  grave,  made  for  the  burial  of  Joseph  of  Arima- 
thea,  so  that,  even  for  His  last  resting  place  on  earth,  the  dead 
Jesus  depends  on  the  charity  of  another. 

With  Jesus  we  have  now  been  during  the  time  of  His  Passion, 
and  having  witnessed  in  spirit  all  that  has  been  done  for  us  for 
our  redemption,  we  might  ask,  What  shall  we  do  to  show  our 
appreciation  of  this  manifestation  of  love?  What  does  He  ask? 
Simply  that  we  return  love  for  the  love  that  He  has  shown.  This 
we  do,  not  only  by  sympathizing  with  Him  in  His  sufferings,  but 
by  hating,  detesting,  and  avoiding  sin;  for,  as  we  have  seen, 
though  love  was  the  cause,  sin  gave  the  occasion  for  the  Passion, 
—  not  merely  the  sins  of  mankind,  but  our  sins.  With  feelings, 
then,  of  reciprocal  love  we  will  go  to  Calvary,  and  gazing  on  that 
bloody  portrait  of  charity  we  will  bewail  our  sins,  and  from 
hearts  burning  with  love  will  say,  "  Mercy,  my  Jesus,  mercy ! " 

References 

McKenna,  in  Treasures  of  the  Rosary,  p.  183 ;  Graham,  "  The  Rites  of 
Palm  Sunday,"  in  Pulpit  Com.,  Vol.  IV,  p.  141 ;  McGuire,  "  Rites  of  Holy 
Week,"  in  Pulpit  Com.,  Vol.  IV,  pp.  148,  155,  163;  Wylie,  "The  Cere- 
monies of  this  Day,"  in  Plain  Sermons,  Vol.  I,  p.  172 ;  Newman,  "  The 
Crucifixion,"  in  Parochial  and  Plain  Sermons,  Vol.  VII;  Burke,  O.  P., 
in  Sermons  and  Lectures,  Vol.  I,  pp.  137  ff. 

Cath.  Encyc.,  Vol.  XI,  pp.  432  ff.,  530  ff. ;  Summa  Theol,  III,  qq.  50-52. 
Compare  also  references  for  Quinquagesima  and  Passion  Sunday;  Pohle- 
Preuss,  Soteriology;  Vaughan,  The  Divine  Armory,  etc.,  pp.  64, 105, 125  ff. ; 
Callan,  Illustrations  for  Sermons,  etc.,  pp.  22  ff. ;  Bellord,  Meditations,  etc., 
Vol.  I,  pp.  306  ff. 


THE   RESURRECTION   OF   CHRIST  353 


EASTER  SUNDAY 

SUBJECT 
THE   RESURRECTION   OF   CHRIST 

TEXT 
He  is  risen,  he  is  not  here.  —  MARK  xvi.  6. 

Analysis 

INTRODUCTION.  Last  week  we  contemplated  the  separation  of 
our  Lord's  body  and  soul  in  death ;  the  former  was  laid  away  in 
the  tomb,  the  latter  descended,  as  we  saw,  into  Limbo.  To-day 
that  same  body  and  soul  are  reunited,  and  our  Lord  issues  tri- 
umphantly from  the  tomb.  The  Gospel  tells  us  how  the  holy 
women  were  on  their  way  to  anoint  the  body  of  Christ,  and  how, 
as  they  approached  the  grave,  they  found  the  great  stone  rolled 
away,  the  tomb  empty,  and  an  angel  there  to  announce  to  them 
that  the  Lord  had  risen. 

I.  "The  third  day  he  arose  again  from  the  dead."  I.  The 
meaning  of  this  Article  of  the  Creed  is  that  after  Christ's  death 
His  soul  and  body  were  reunited,  He  returned  to  life,  and  rose 
from  the  tomb.  2.  The  difference  between  our  Lord's  resurrec- 
tion and  that  of  others  is,  that  Christ  raised  Himself  by  His  own 
power,  and  that  He  was  the  first  who  rose  to  die  no  more. 
3.  Christ  rose  on  the  third  day,  inasmuch  as  He  was  in  the  tomb 
on  Friday,  Saturday,  and  a  part  of  Sunday.  He  did  not  rise 
immediately  after  being  buried,  in  order  to  prove  His  humanity ; 
He  did  not  defer  His  resurrection  to  the  end  of  the  world,  when 
all  will  rise,  in  order  to  prove  His  Divinity.  4.  The  great  im- 
portance of  the  resurrection  is  in  this,  that  Christ  foretold  it  as 
the  crowning  miracle  of  His  life,  and  the  Apostles  consequently 
preached  it  as  the  greatest  proof  of  the  Saviour's  Divinity  and 
the  truth  of  His  teaching. 


354      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

II.  The  reasons  of  Christ's  resurrection,     (i)  He  rose  for 
His  own  exaltation:  (2)  to  strengthen  our  faith;  (3)  to  sustain 
and  nourish  our  hope;   (4)   to  complete  the  work  of  our  re- 
demption. 

III.  The  blessings  of  Christ's  resurrection.     I.  His  resur- 
rection is  the  cause  and  model  of  our  own  future  bodily  resur- 
rection.   2.  Christ's  resurrection  is  also  the  cause  and  model  of 
our  spiritual  resurrection  from  sin.   3.  The  Resurrection  of  Christ 
is  the  basis  and  foundation  of  our  religion   (i   Cor.  xv.   14), 
since  it  is  the  greatest  of  miracles  and  the  one  to  which  our 
Lord  chiefly  appealed  in  proof  of  His  Divinity  (Luke  xi.  29; 
John  ii.   19).     It  is  also  one  of  the  best  established  facts  of 
human  history.    The  testimony  of  the  Roman  soldiers,  the  many 
apparitions  of  the  risen  Saviour,  the  reluctance  at  first  of  the 
Apostles  to  believe  it,  and  their  later  fearlessness  in  declaring 
it  to  the  whole  world,  place  the  Resurrection  beyond  all  doubt, 
although  it  is  now  the  main  object  of  attack  on  the  part  of 
unbelievers. 

LESSONS  of  the  resurrection,  i.  The  newness  of  life  which  we 
should  learn  from  Christ's  resurrection  consists  in  the  practice 
of  virtue  and  in  perseverance  to  the  end  (see  to-day's  Epistle). 
2.  The  chief  sign  by  which  we  may  know  that  we  have  risen 
with  Christ  to  this  newness  of  life  is  a  relish  for  the  things  that 
are  above  rather  than  for  the  things  that  are  of  earth  ( Col.  iii.  I ) . 

Catechism  of  the  Council  of  Trent,  Part  I 
ARTICLE  V  OF  THE  CREED 

THE   SECOND   PART  OF  THE   FIFTH    ARTICLE 

We  now  come  to  the  second  part  of  the  fifth  Article,  and  how 
indefatigable  should  be  the  labors  of  the  pastor  in  its  exposition 
we  learn  from  these  words  of  the  Apostle  to  Timothy :  "  Be 
mindful  that  the  Lord  Jesus  Christ  is  risen  again  from  the 
dead";1  words  no  doubt  addressed  not  only  to  Timothy,  but 
to  all  who  have  care  of  souls. 

*  2  Tim.  ii.  8. 


THE   RESURRECTION   OF   CHRIST  355 

ITS   MEANING 

But  the  meaning  of  the  Article  is,  that  after  Christ  the  Lord 
had  expired  on  the  cross,  on  Friday  at  the  ninth  hour,  and 
was  buried  on  the  evening1  of  the  same  day  by  His  disciples,  who 
with  the  permission  of  the  governor  Pilate  laid  the  body  of  the 
Lord,  taken  down  frorn  the  cross,  in  a  new  tomb,  in  a  garden 
near  at  hand,  His  soul  was  reunited  to  His  body  early  on  the 
morning  of  the  third  day  after  His  death,  that  is  on  Sunday, 
and  thus  He  who  was  dead  during  those  three  days  rose,  and 
returned  again  to  life,  from  which  He  had  departed  when 
dying. 

RESURRECTION  SUPERIOR  TO  THE  NATURAL  POWER  OF  MAN 

By  the  word  "  resurrection,"  however,  we  are  not  merely  to 
understand  that  Christ  was  raised  from  the  dead,  —  a  privilege 
common  with  Him  to  many  others,  —  but  that  He  rose  by  his 
own  power  and  virtue,  a  singular  prerogative  peculiar  to  Him 
alone,  —  for  it  is  incompatible  with  our  nature,  nor  was  it  ever 
given  to  man  to  raise  himself  by  his  own  power,  from  death  to 
life.  This  was  an  exercise  of  power  reserved  for  the  omnipotent 
hand  of  God,  as  these  words  of  the  Apostle  declare :  "  for  al- 
though he  was  crucified  through  weakness,  yet  he  liveth  by  the 
power  of  God."  x  This  divine  power,  having  never  been  separated, 
either  from  His  body  while  in  the  grave,  or  from  His  soul  while 
disunited  from  His  body,  existed  in  both,  and  gave  to  both  a 
capability  of  reuniting;  and  thus  did  the  Son  of  God,  by  His 
own  power,  return  to  life,  and  rise  again  from  the  dead.  This 
David  foretold  when,  filled  with  the  spirit  of  God,  he  prophesied 
in  these  words :  "  His  right  hand  hath  wrought  for  him  salvation, 
and  his  arm  is  holy."2  This  we  also  have  from  the  divine  lips 
of  the  Redeemer  Himself :  "  I  lay  down  my  life,"  says  He,  "  that 
I  may  take  it  again  .  .  .  and  I  have  power  to  lay  it  down:  and 
I  have  power  to  take  it  up  again."  8  To  the  Jews  He  also  said, 
in  confirmation  of  His  doctrine:  "Destroy  this  temple,  and  in 
three  days  I  will  raise  it  up."4  Although  the  Jews  understood 

1  2  Cor.  xiii.  4.  »  Ps.  xcvii.  2. 

•  John  x.  17,  18.  *  John  ii.  19. 


356     PAROCHIAL  COURSE   OF   INSTRUCTIONS 

Him  to  have  spoken  thus  of  the  magnificent  temple  of  Jerusalem, 
built  of  stone,  yet  as  the  Scripture  testifies  in  the  same  place,  "  he 
spoke  of  the  temple  of  his  body."  x  We  sometimes,  it  is  true, 
read  in  Scripture  that  He  was  raised  by  the  Father;2  but  this 
refers  to  Him  as  man,  as  those  passages  which  say  that  He  rose 
by  His  own  power  relate  to  Him  as  God.3 

CHRIST  "THE  FIRST  BEGOTTEN  OF  THE  DEAD" 

It  is  also  the  peculiar  privilege  of  Christ  to  have  been  the  first 
who  enjoyed  this  divine  prerogative  of  rising  from  the  dead,  for 
He  is  called  in  Scripture  "  the  first  begotten  of  the  dead,"  4  and 
also  "  the  firstborn  from  the  dead." 5  The  Apostle  also  says, 
"  Christ  is  risen  from  the  dead,  the  first-fruits  of  them  that  sleep : 
for  by  a  man  came  death,  and  by  a  man  the  resurrection  of  the 
dead.  And  as  in  Adam  all  die,  so  also  in  Christ  all  shall  be  made 
alive.  But  every  one  in  his  own  order:  the  first-fruits  Christ, 
then  they  that  are  of  Christ." 6  These  words  of  the  Apostle 
are  to  be  understood  of  a  perfect  resurrection,  by  which  we  are 
resuscitated  to  eternal  life  and  are  no  longer  subject  to  death. 
In  this  resurrection  Christ  the  Lord  holds  the  first  place ;  for 
if  we  speak  of  resurrection,  that  is  of  a  return  to  life,  subject 
to  the  necessity  of  again  dying,  many  were  thus  raised  from  the 
dead  before  Christ,7  all  of  whom,  however,  were  restored  to 
life  to  die  again.  But  Christ  the  Lord,  having  conquered  death, 
rose  again  to  die  no  more,  according  to  this  clear  testimony 
of  the  Apostle :  "  Christ  rising  again  from  the  dead,  dieth  now 
no  more,  death  shall  no  more  have  dominion  over  him."8 

CHRIST   ROSE   AGAIN   ON   THE  THIRD  DAY 

The  Third  Day.  In  explanation  of  these  additional  words  of 
the  Article,  the  pastor  will  inform  the  people  that  Christ  did  not 
remain  in  the  grave  during  the  whole  of  these  three  days,  but, 
as  He  lay  in  the  sepulchre  during  an  entire  natural  day,  during 
part  of  the  preceding  day,  and  part  of  the  following,  He  is  said, 

1  John  ii.  21.  *  Acts  ii.  24;  Hi.  15. 

'  Rom.  viii.  34.  *  Apoc.  i.  5. 

8  Col.  i.  18.  '  I  Cor.  xv.  20-23. 

7  3  Kings  xvii.  22;  4  Kings  iv.  34.  8  Rom.  vi.  9. 


THE   RESURRECTION   OF   CHRIST  357 

with  strictest  truth,  to  have  lain  in  the  grave  for  three  days,  and 
on  the  third  day  to  have  risen  again  from  the  dead. 

WHY  HE  ROSE  ON   THE  THIRD  DAY 

To  declare  his  divinity,  He  deferred  not  His  resurrection  to 
the  end  of  the  world;  while  at  the  same  time  to  prove  His 
humanity,  and  the  reality  of  His  death,  He  rose  not  immediately, 
but  on  the  third  day  after  His  death,  a  space  of  time  sufficient 
to  prove  that  He  had  really  died. 

"ACCORDING  TO  THE  SCRIPTURES"  WHY  ADDED  TO  THE  CREED 

Here  the  Fathers  of  the  first  Council  of  Constantinople  added 
the  words,  "according  to  the  Scriptures,"  which  they  received 
from  St.  Paul.  These  words  they  embodied  with  the  creed,  be- 
cause the  same  Apostle  teaches  the  absolute  necessity  of  the  mys- 
tery of  the  resurrection  when  he  says:  "If  Christ  be  not  risen 
again,  then  is  our  preaching  vain,  and  your  faith  is  also  vain  .  .  . 
for  you  are  yet  in  your  sins."1  Hence,  admiring  our  belief  of 
this  Article,  St.  Augustine  says :  "  It  is  of  little  moment  to  believe 
that  Christ  died;  this  the  Pagans,  Jews,  and  all  the  wicked  be- 
lieve ;  in  a  word,  all  believe  that  Christ  died ;  but  that  He  rose 
from  the  dead  is  the  belief  of  Christians ;  to  believe  that  He  rose 
again,  this  we  deem  of  great  moment."  2  Hence  it  is  that  our 
Lord  very  frequently  spoke  to  His  disciples  of  His  resurrection, 
and  seldom  or  never  of  His  passion  without  adverting  to  His 
resurrection.  Thus,  when  He  said :  "  The  Son  of  man  .  .  .  shall 
be  delivered  to  the  Gentiles,  and  shall  be  mocked,  and  scourged, 
and  spit  upon:  and  after  they  have  scourged  him,  they  will  put 
him  to  death,"  He  added :  "  and  the  third  day  he  shall  rise 
again."8  Also  when  the  Jews  called  upon  Him  to  give  an  at- 
testation of  the  truth  of  His  doctrine  by  some  miraculous  sign  He 
said:  "A  sign  shall  not  be  given  it,  [this  generation]  but  the  sign 
of  Jonas  the  prophet.  For  as  Jonas  was  in  the  whale's  belly  three 
days  and  three  nights:  so  shall  the  Son  of  man  be  in  the  heart 
of  the  earth  three  days  and  three  nights."  4 

1  I  Cor.  xv.  14,  17.  *  Aug.  in  Ps.  cxx.  4. 

•  Luke  xviii.  31,  32,  33;  Matt.  xvi.  21. 
4  Matt.  xii.  39,  40;  Luke  xi.  29. 


358     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

THREE  THINGS   WHICH   ARE   HERE  TO  BE  EXPLAINED 

To  understand  still  better  the  force  and  meaning  of  this  Ar- 
ticle, there  are  three  things  which  demand  attentive  considera- 
tion: first,  the  necessity  of  the  resurrection;  secondly,  its  end 
and  object;  thirdly,  the  blessings  and  advantages  of  which  it  is 
to  us  the  source. 

I.     NECESSITY    OF   THE   RESURRECTION 

With  regard  to  the  first,  it  was  necessary  that  Christ  should 
rise  again  in  order  to  manifest  the  justice  of  God;  for  it  was 
most  congruous  that  He  who  through  obedience  to  God  was 
degraded,  and  loaded  with  ignominy,  should  by  Him  be  exalted. 
This  is  a  reason  assigned  by  the  Apostle  in  his  Epistle  to  the 
Philippians.  "  He  humbled  himself,"  says  he,  "  becoming  obedi- 
ent unto  death,  even  to  the  death  of  the  cross.  For  which  cause 
God  also  hath  exalted  him."  1 

He  rose  also  to  confirm  our  faith,  which  is  necessary  for  justi- 
fication: the  resurrection  of  Christ  from  the  dead  by  His  own 
power  affords  an  irrefragable  proof  of  His  divinity.  It  also  nur- 
tures and  sustains  our  hope,  for  as  Christ  rose  again,  we  rest  on 
an  assured  hope  that  we  too  shall  rise  again ;  the  members  must 
necessarily  arrive  at  the  condition  of  their  head.  This  is  the 
conclusion  which  St.  Paul  draws  from  the  reasoning  which  he 
uses  in  his  epistles  to  the  Corinthians,2  and  the  Thessalonians ; 3 
and  Peter,  the  prince  of  the  Apostle,  says :  "  Blessed  be  the  God 
and  Father  of  our  Lord  Jesus  Christ,  who  according  to  his 
great  mercy  hath  regenerated  us  unto  a  lively  hope,  by  the  resur- 
rection of  Jesus  Christ  from  the  dead,  unto  the  inheritance 
incorruptible."  * 

II.     ITS   END   AND   OBJECT 

Finally,  the  resurrection  of  our  Lord,  as  the  pastor  will  incul- 
cate, was  necessary  to  complete  the  mystery  of  our  salvation  and 
redemption.  By  His  death  Christ  liberated  us  from  the  thraldom 
of  sin,  and  restored  to  us,  by  His  resurrection,  the  most  important 
of  those  privileges  which  we  had  forfeited  by  sin.  Hence  these 

1  Philip,  ii.  8,  9.  »  I  Cor.  xv.  12. 

»  I  Thess.  iv.  13.  «  i  Pet  i.  3,  4- 


THE  RESURRECTION   OF  CHRIST  359 

words  of  the  Apostle :  "  He  was  delivered  up  for  our  sins,  and 
rose  again  for  our  justification."  *  That  nothing,  therefore,  may 
be  wanting  to  perfect  the  work  of  our  salvation,  it  was  necessary 
that  as  He  died,  He  should  also  rise  again  from  the  dead. 

III.    ITS  BLESSINGS  AND  ADVANTAGES 

From  what  has  been  said  we  can  perceive  the  important  ad- 
vantages which  the  resurrection  of  our  Lord  has  conferred  on 
the  faithful ;  in  His  resurrection  we  acknowledge  Him  to  be  the 
immortal  God,  full  of  glory,  the  conqueror  of  death  and  hell, 
and  this  we  are  firmly  to  believe  and  openly  to  profess  of  Christ 
Jesus. 

Again,  the  resurrection  of  Christ  effects  our  resurrection,  not 
only  as  its  efficient  cause,  but  also  as  its  model.  Thus,  with 
regard  to  the  resurrection  of  the  body  we  have  this  testimony 
of  the  Apostle :  "  by  a  man  came  death,  and  by  a  man  the  resur- 
rection of  the  dead."  2  To  accomplish  the  mystery  of  our  re- 
demption in  all  its  parts,  God  made  use  of  the  humanity  of 
Christ  as  its  efficient  instrument,  and  hence  His  resurrection  is 
the  efficient  cause  of  ours.  It  is  also  the  model.  His  resurrec- 
tion was  the  most  perfect  of  all,  and  as  His  body,  rising  to  im- 
mortal glory,  was  changed,  so  shall  our  bodies  also  —  before 
frail  and  mortal  —  be  restored  and  clothed  with  glory  and  immor- 
tality. In  the  language  of  the  Apostle,  "  we  look  for  the  Saviour, 
our  Lord  Jesus  Christ,  who  will  reform  the  body  of  our  lowness, 
made  like  to  the  body  of  his  glory."  * 

The  same  may  be  said  of  a  soul  dead  in  sin.  How  the  resur- 
rection of  Christ  is  proposed  to  such  a  soul  as  the  model  of  her 
resurrection  we  learn  from  the  same  Apostle,  when  he  says : 
"  Christ  is  risen  from  the  dead  by  the  glory  of  the  Father,  so  we 
also  may  walk  in  newness  of  life.  For  if  we  have  been  planted 
together  in  the  likeness  of  his  death,  we  shall  be  also  in  the 
likeness  of  his  resurrection."  Again  a  little  further  on :  "  Know- 
ing that  Christ  rising  again  from  the  dead,  dieth  now  no  more, 
death  shall  no  more  have  dominion  over  him.  For  in  that  he 
died  to  sin,  he  died  once;  but  in  that  he  liveth,  he  liveth  unto 

1  Rom.  iv.  25.  f  I  Cor.  xv.  21. 

»  Phil.  iii.  20,  21. 


360     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

God:  so  do  you  also  reckon,  that  you  are  dead  to  sin,  but  alive 
unto  God,  in  Christ  Jesus  our  Lord."  x 

From  the  resurrection  of  Christ,  therefore,  we  should  derive 
two  important  lessons  of  instruction :  the  one,  that  after  we  have 
washed  away  the  stains  of  sin  we  should  begin  to  lead  a  new 
life,  distinguished  by  integrity,  innocence,  holiness,  modesty,  jus- 
tice, beneficence,  and  humility;  the  other,  that  we  should  so 
persevere  in  that  newness  of  life  as  never  more,  with  the  divine 
assistance,  to  stray  from  the  paths  of  virtue  on  which  we  have 
once  entered. 

Nor  do  the  words  of  the  Apostle  prove  only  that  the  resurrec- 
tion of  Christ  is  proposed  as  the  model  of  our  resurrection ;  they 
also  declare  that  it  gives  us  power  to  rise  again,  and  imparts 
to  us  strength  and  courage  to  persevere  in  holiness  and  righteous- 
ness, and  in  the  observance  of  the  commandments  of  God.  As 
His  death  not  only  furnishes  us  with  an  example,  but  also  sup- 
plies us  with  strength  to  die  to  sin,  so  also  His  resurrection  in- 
vigorates us  to  attain  righteousness,  that  worshipping  God  in 
piety  and  holiness,  we  may  walk  in  the  newness  of  life  to  which 
we  have  risen.  For  the  Redeemer  achieved  principally  by  His 
resurrection,  that  we,  who  before  died  with  Him  to  sin,  and  to 
the  world,  may  rise  also  with  Him  again  to  a  new  discipline  and 
manner  of  life. 

PRINCIPAL   PROOFS  OF  A   RESURRECTION    FROM    SIN 

The  principal  proofs  of  this  resurrection  from  sin  which  de- 
mand observation  are  taught  us  by  the  Apostle :  "  If  you  be  risen 
with  Christ,  seek  the  things  that  are  above,  where  Christ  is  sit- 
ting at  the  right  hand  of  God." 2  Here  he  distinctly  tells  us  that 
they  whose  desire  of  life,  honors,  riches,  and  repose  are  directed 
chiefly  to  the  place  in  which  Christ  dwells,  have  truly  risen  with 
Him.  But  when  he  adds :  "  Mind  the  things  that  are  above,  not 
the  things  that  are  upon  the  earth," 3  he  gives  this,  as  it  were, 
as  another  standard  by  which  we  may  ascertain  if  we  have  truly 
risen  with  Christ.  For  as  a  relish  for  food  indicates  a  healthy 
state  of  the  body,  so  with  regard  to  the  soul,  if  we  relish  "  what- 
ever things  are  true,  whatever  modest,  whatever  just,  whatever 

1  Rom.  vi.  4,  5,  9-11.  »  Col.  iii.  i.  *  Col.  iii.  2. 


THE   RESURRECTION   OF   CHRIST  361 

holy," *  and  experience  within  us  a  sense  of  the  sweetness  of 
heavenly  things,  this  we  may  consider  a  very  strong  proof  that 
with  Christ  we  have  risen  to  a  new  and  spiritual  life. 

Sermons 

THE  RESURRECTION  OF  CHRIST 
BY  THE  REV.  THOMAS  F.  BURKE,  C.S.P. 

I.  No  other  fact  has  been  such  a  power  in  the  world  as  that 
which  we  commemorate  to-day,  the  Resurrection  of  Jesus  Christ 
from  the  dead.  In  the  annals  of  religion  and  its  progress,  in 
the  records  of  faith  and  its  victories,  in  the  history  of  morality 
and  its  advancement,  in  the  story  of  charity  and  its  achieve- 
ments, there  has  been  no  factor  so  influential.  It  is  bound  up 
most  intimately  and  closely  with  human  life.  Even  those  who 
deny  it  as  a  myth  are  living  to-day  under  conditions  which  would 
not  exist  had  not  centuries  of  Christian  people  believed  in  this 
great  fact. 

The  Resurrection  of  Christ  is  the  foundation  of  the  Christian 
faith,  because  it  is  the  proof  supreme  of  His  Divinity.  Through- 
out His  whole  life,  indeed,  Christ  was  the  revelation  of  God  unto 
man.  "  God,  who,  at  sundry  times  and  in  divers  manners,  spoke 
in  times  past  to  the  fathers  by  the  prophets,  last  of  all,  in  these 
days  hath  spoken  to  us  by  his  Son,  whom  he  hath  appointed  heir 
of  all  things,  by  whom  also  he  made  the  world."  The  greatness, 
the  beauty,  the  holiness,  the  majesty,  the  love,  the  mercy,  the 
justice  of  God  were  manifested  in  the  human  life  and  actions  of 
our  Divine  Lord  upon  earth.  When  an  afflicted  woman  touched 
the  hem  of  His  garment  and  He  cured  her  of  her  sickness ;  when 
the  blind  man  cried  out  to  Him,  "Lord,  that  I  may  see,"  and 
He  gave  him  sight ;  when  a  ruler  begged  that  his  child  might  not 
die,  and  Jesus  infused  new  vigor  and  health ;  when  a  sister  and 
again  a  mother-  were  in  grief  over  the  loss  of  a  loved  one,  and 
He  called  the  dead  back  to  life;  when  a  thief  dying  on  a  cross 
sought  for  pardon,  and  Jesus  washed  away  the  guilt  of  sin, — 
in  these  and  in  many  other  instances  He  gave  proof  that  He  was 
divine. 

i  i  Phil.  iv.  8. 


362      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

All  these,  however,  are  subordinate  to  the  one  grand,  triumphal 
fact  which  is  the  corner-stone  of  Christianity,  and  upon  which 
all  the  rest  of  the  structure  depends,  —  the  Resurrection  of  Christ 
from  the  dead.  So  could  the  Apostle  say :  "  If  Christ  be  not  risen 
from  the  dead,  vain  is  our  preaching,  vain  is  your  faith." 

He  who  admits  the  Resurrection  must  hold  to  Christ's  Divinity, 
and  consequently  to  His  divine  right  to  be  the  Guide  and  Teacher 
of  man.  On  the  other  hand,  he  who  denies  the  Resurrection 
will  not  hesitate  to  sacrifice  altogether  belief  in  the  divine  pre- 
rogatives and  the  divine  mission  of  Jesus  Christ. 

II.  Relying  upon  the  Gospel  narrative,  my  dear  brethren,  and 
upon  the  innumerable  references  throughout  the  New  Testament, 
we  must  conclude  that  no  fact  in  the  world's  history  is  more 
incontestably  established  than  the  Resurrection  of  Christ;  and 
yet  we  are  brought  face  to  face  with  the  denial  of  this,  by  some 
at  least. 

The  New  Testament  gives  us  evidence  after  evidence  of  the 
Truth.  God  Himself  foretold  His  resurrection.  The  spirit  of 
prophecy  rested  upon  Him,  and  at  times,  for  the  sake  of  His 
followers,  He  lifted  the  veil  that  hangs  beyond  and  revealed  the 
vision,  dimly  it  may  have  been,  of  future  triumph  and  glory. 
When  some  would  ask  Him  for  a  sign,  He  spoke  of  the  sign  of 
Jonas  the  prophet :  "  For  as  Jonas  was  in  the  whale's  belly  three 
days  and  three  nights:  so  shall  the  Son  of  man  be  in  the  heart 
of  the  earth  three  days  and  three  nights"  (Matt.  xii.  40). 

When  about  to  go  up  to  Jerusalem  for  the  last  time,  He  fore- 
told what  would  happen  to  the  Son  of  man:  "The  scribes  and 
Pharisees  .  .  .  shall  deliver  him  to  the  Gentiles  to  be  mocked, 
and  scourged,  and  crucified,  and  the  third  day  he  shall  rise  again  " 
(Matt.  xx.  18,  19). 

At  the  time  of  His  glorious  transfiguration,  when  His  favored 
Apostles  would  have  rushed  through  the  world  proclaiming  the 
miracle,  "  he  charged  them  not  to  tell  any  man  what  things  they 
had  seen,  till  the  Son  of  man  shall  be  risen  again  from  the  dead  " 
(Mark  ix.  8). 

Again,  "  Destroy,"  said  He,  "  this  temple,  and  in  three  days  I 
will  raise  it  up.  But  he  spoke  of  the  temple  of  his  body"  (John 
ii.  19,  21). 


THE   RESURRECTION    OF   CHRIST  363 

These  are  but  examples  of  His  declarations  to  the  effect  that 
His  suffering  would  be  followed  by  joy,  His  night  by  day,  His 
death  by  victory.  His  words  were  so  understood  and  acted  upon 
by  the  rulers  of  the  Jews.  "  Sir,"  they  said  to  Pilate  "  we  have 
remembered,  that  that  seducer  said,  while  he  was  yet  alive :  After 
three  days  I  will  rise  again.  Command  therefore  the  sepulchre 
to  be  guarded  until  the  third  day :  lest  perhaps  his  disciples  come 
and  steal  him  away,  and  say  to  the  people :  He  is  risen  from  the 
dead"  (Matt,  xxvii.  63,  64).  The  Jews  therefore  were  pre- 
pared for  any  trickery. 

The  lifeless  body  was  placed  in  the  tomb ;  a  special  detachment 
of  Roman  soldiers,  with  instructions  to  more  than  ordinary 
watchfulness,  was  placed  on  guard  and  the  tomb  itself  was  of- 
ficially sealed.  Despite  these  measures,  defying  the  seal  of  Rome 
and  its  Roman  guardians,  Christ  rose  triumphantly  from  the 
dead.  On  the  very  day  of  His  resurrection  He  appeared  unto 
the  repentant  and  the  rejoicing  Mary  Magdalen.  Then  to  Peter, 
His  chosen  vicar,  and  to  John,  His  especially  beloved.  In  the 
evening  of  the  same  day  He  walked  with  two  of  His  followers 
to  the  town  of  Emmaus,  and  later  appeared  unto  His  assembled 
Apostles. 

After  the  first  day  at  least  six  separate  appearances  are  re- 
corded. As  before  His  death,  now  after  His  resurrection,  He 
conversed  with  His  Apostles,  spoke  to  His  disciples,  ate  and 
drank  with  them.  He  brought  certainty  to  the  doubting  Thomas, 
the  sceptic  apostle  whose  fault  begot  those  consoling  words, 
"  Blessed  are  they  who  have  not  seen  and  have  believed."  Upon 
a  mountain  in  Galilee,  in  the  midst  of  five  hundred  people,  beside 
the  sacred  shores  of  the  Lake  of  Tiberias,  He  appeared  and  spoke 
the  words  of  light  before  which  all  lingering  shadows  of  doubt 
were  dispelled,  and  the  flower  of  hope  was  new-born. 

In  reality,  my  dear  brethren,  if  there  be  one  fact  in  history 
which  is  better  entitled  to  credit  than  any  other,  I  do  not  hesitate 
to  say  that  that  fact  is  the  glorious  resurrection  of  Jesus  from 
the  tomb.  Never,  no,  never,  within  the  memory  of  man  was  any 
transaction  transmitted  through  every  successive  generation,  from 
the  period  of  its  occurrence  to  the  present  day,  amid  such  a  blaze 
of  evidence.  It  is  attested  by  the  positive  and  unexceptionable 


364     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

testimony  of  persons  of  the  highest  integrity,  who  were  them- 
selves eyewitnesses  of  it,  who  saw  Jesus  dead,  and  who  after- 
ward beheld  Him  alive ;  who  beheld  Him  not  once  or  twice  only, 
but  frequently ;  not  transiently,  but  for  a  considerable  time ;  who 
not  only  beheld  Him  but  who  heard  Him,  conversed  with  Him, 
touched  Him,  ate  and  drank  with  Him,  and  had  every  imaginable 
certainty,  both  of  the  reality  and  identity  of  His  person  which 
it  was  possible  for  the  evidence  of  the  senses  to  convey,  and 
who  proved,  moreover,  their  honesty  and  sincerity  by  that  best 
of  arguments,  the  shedding  of  their  blood. 

Had  Christ  not  risen  from  the  dead,  there  would  be  no  Chris- 
tianity. Had  not  Christ  risen  from  the  dead,  the  preaching  of 
the  Apostles  would  have  been  vain,  and  the  people's  faith  would 
have  been  vain.  A  vain  preaching  and  a  vain  faith  would  have 
failed  long  since.  Nineteen  centuries  would  not  have  passed  to 
find  that  preaching  and  hope  as  strong  as  ever.  Had  it  been  a 
vain  preaching,  it  would  have  been  annihilated  in  the  ten  great 
persecutions  which  the  power  of  mighty  Rome  concocted  for  its 
destruction.  Had  it  been  a  vain  preaching,  it  would  have  suc- 
cumbed to  the  efforts  of  him  who  when  dying  was  forced  to 
cry  out :  "  Galilean,  Thou  has  conquered."  Had  it  been  a  vain 
preaching,  it  would  have  been  swept  from  the  face  of  the  earth 
in  the  avalanche  of  paganism  that  from  the  north  broke  through 
the  gates  of  the  empire.  Had  it  been  a  vain  preaching,  the  third, 
second,  yes,  the  first  century  would  have  stood  beside  its  grave. 

III.  Yet  in  the  light  of  these  evidences  there  are  those  to-day 
who  deny  the  Resurrection.    Upon  theoretical  grounds  they  de- 
clare its  impossibility,  because  they  hold  that  miracles  in  general 
are  impossible.    It  is  a  question  of  fact  more  than  theory.    They 
would  say :  "  God  cannot  interfere  with  the  established  laws  of 
the  Universe  and  the  decrees  of  nature." 

God  cannot  interfere?  What  kind  of  a  God?  An  impotent 
abstraction  of  the  mind?  But  God  is  more  than  this.  He  is  a 
reality,  a  personality.  We  are  free  agents.  Our  freedom  is  a 
perfection.  If  there  be  a  God,  He  too  must  be  free,  and  this  im- 
plies the  right  and  the  power  to  make  exceptions  to  His  own  laws. 

IV.  We  can  see  that  loss  of  faith  in  the  Resurrection  has 
brought  with  it  the  loss  of  belief  in  Jesus  Christ,  God  and  man, 


THE  RESURRECTION   OF   CHRIST  365 

and  is  leading  to  the  entire  giving  up  of  faith  in  God  and  the 
life  to  come.  What  is  the  cause  of  this?  One  cause  is  disbelief 
in  the  records  of  the  Resurrection,  disbelief  in  the  Scriptural 
account.  Now,  I  maintain  that  the  only  place  where  belief  in 
the  Scriptures  is  securely  retained,  and  the  only  place  therefore 
where  the  fact  of  the  Resurrection  is  safely  guarded,  is  within 
the  Catholic  Church.  She  is  the  bulwark  of  the  Resurrection. 
She  is  the  one  living  witness  of  the  fact  that  Christ  rose  from 
the  dead. 

Look  about  the  world  to-day  and  you  will  find  no  body  of 
people  among  whom  there  is  the  same  respect,  the  same  rever- 
ence, for  the  Scriptures  as  among  the  members  of  the  Catholic 
Church.  You  will  find  no  other  church  that  holds  with  the  same 
steadfastness  to  the  sacredness  of  their  character. 

While  among  Christians  outside  the  Catholic  Church  the  prin- 
ciple of  private  interpretation  of  the  Scriptures  has  led  men  to 
believe  what  they  like,  and  has  opened  the  way  not  only  to  diffi- 
culty but  no  doubt,  she  has  stood  in  calm  serenity  and  has  held 
to  her  position  as  the  teacher  of  men,  the  authoritative  inter- 
preter of  Scriptures,  appointed  by  Jesus  Christ.  While  outside 
of  her  fold  men  are  gradually  coming  to  look  upon  the  Scrip- 
tures as  any  other  literature,  she  has  unflinchingly  declared  them 
to  be  supreme  over  all  other  writings,  to  be  the  inspired  truth 
of  God.  While  at  the  best  many  will  accord  them  only  the  cre- 
dence given  to  human  history,  with  its  liability  to  prejudice  and 
error,  she  proclaims  them  to  be  without  error,  because  they  are 
a  Divine  record  of  facts,  stamped  with  the  seal  of  heaven  itself. 
While  among  sceptics  the  Scriptures  are  considered  to  be  only 
a  legendary  legacy  of  bygone  days,  she,  filled  with  the  conscious- 
ness of  her  identity  through  the  ages,  can  tell  the  world  to-day, 
as  she  has  told  it  through  nineteen  centuries,  "  I  know  that  these 
things  are  true."  And  when,  as  the  time  goes  on,  amid  those 
who  have  sacrificed  belief  in  the  Divine  character  of  the  Scrip- 
tures, they  shall  lose  for  them  even  the  regard  that  is  paid  to 
human  documents,  she  will  stand,  as  heretofore,  their  staunchest 
defender. 

V.  Church  of  Christ,  Thou  art  the  one  witness  upon  earth 
to-day  of  the  Resurrection.  Thou  alone  hast  breasted  the  storms 


366     PAROCHIAL   COURSE  OF  INSTRUCTIONS 

of  the  centuries.  Thou  canst  thus  speak  to  the  world :  "  Before 
Rationalism  was,  I  am;  before  the  Unitarian  and  the  Socinian, 
I  am ;  before  Renan  and  Strauss,  I  am.  Nations  have  lived  and 
died ;  people  have  risen  and  fallen :  ages  have  come  and  gone,  I 
have  witnessed  their  coming  and  their  going.  I  have  stood  firm 
and  unshaken  amidst  the  storms  of  persecution,  the  assaults  of 
infidelity,  the  ravages  of  licentiousness.  I  can  carry  the  mind 
back  to  the  time  when  the  '  smoke  of  sacrifice  rose  from  the  Pan- 
theon and  camelopards  and  tigers  bounded  in  the  Flavian  Am- 
phitheater.' I  have  witnessed  the  destruction  of  Jerusalem,  the 
downfall  of  Constantinople,  the  conquest  of  Rome.  I  have  wit- 
nessed the  formation  of  the  Christian  nations  of  Europe ;  I  have 
seen  the  savage  civilized,  the  barbarian  educated,  the  wild  war- 
rior subdued.  I  can  link  the  twentieth  century  with  the  first.  I 
have  witnessed  many  of  the  events  recorded  in  the  New  Testa- 
ment. I  am  the  living  witness  of  all  Christian  ages,  and  I  bear 
my  testimony  unto  this  day  that  Christ  has  risen." 

VI.  To-day,  then,  is  the  day  of  Christ's  triumph,  the  day  of 
the  Church's  rejoicing,  that  Church  to  which  has  been  committed 
the  preaching  of  the  faith  founded  on  His  Resurrection.  On  the 
day  of  His  death  the  world  triumphed.  Beside  the  cross  the 
voice  went  up :  "  Vah,  thou  that  destroyest  the  temple  of  God, 
and  in  three  days  buildest  it  up  again :  save  thyself,  come  down 
from  the  cross."  Even  then  a  word  would  have  brought  an 
army  of  smiling  angels  bearing  fiery  swords;  even  then  a  word 
would  have  struck  down  His  persecutors;  even  then,  did  He 
desire  it,  that  scene  of  death  and  defeat  could  have  been  changed 
into  a  heavenly  victory.  He  could,  but  He  would  not,  for  then 
He  was  suffering  for  a  guilt  that  was  not  His  own.  On  the 
morn  of  the  Resurrection  another  voice  spoke.  When  the  holy 
woman  arrived  at  the  tomb,  an  angel  clothed  in  white  stood 
before  them  and  cried  out,  "  He  is  risen,  he  is  not  here." 

"  Vah,  .  .  .  save  thyself,  come  down  from  the  cross." 

And  the  triumphant  answer  rolls  on  through  the  centuries: 
"He  is  risen,  he  is  not  here." 

Through  the  world  it  echoes :  "  He  is  risen,  as  he  said."  It  is 
the  foundation  of  Christianity.  The  Apostles  preached  it  and 
they  knew  whereof  they  spoke. 


THE  RESURRECTION   OF   CHRIST  367 

He  is  risen !  It  is  confusion  to  the  deniers  of  Christ's  Divinity, 
for,  well  founded  as  it  is,  it  cannot  be  reasonably  denied. 

He  is  risen!  It  is  the  tocsin  of  Faith,  inspiring  that  belief 
without  which  there  is  no  salvation. 

He  is  risen !  It  is  the  promise  and  the  hope  of  our  resurrection 
upon  the  last  day. 

As  we  take  a  broad  general  view  of  the  centuries,  we  seem  to 
be  standing  in  the  nave  of  some  vast  cathedral.  Over  the  dis- 
tant altar  we  can  see  the  inscription,  "  He  is  risen,  as  he  said." 
From  within  this  cathedral  there  issues  forth  the  Christian  song 
of  triumph.  Within  its  confines  are  gathered  the  hosts  of  wit- 
nesses from  all  times.  We  hear  again  the  Evangelists  chanting 
solemnly  the  simple  story  of  Easter  morn.  We  hear  the  whole 
body  of  the  Apostles  taking  up  the  refrain  and  sounding  it  into 
all  their  followers.  We  hear  St.  Paul  reiterating  the  sacred  words 
and  proclaiming  that  there  is  no  Christianity  without  faith  in  the 
Resurrection.  We  hear  the  witnesses  of  the  first  centuries,  the 
martyrs,  clothed  in  blood-red  garments,  telling  how  with  their 
life  they  bore  testimony  to  the  Resurrection  of  Christ.  We  hear 
Athanasius,  the  Saint  of  the  Divinity,  using  the  fact  of  the 
Resurrection  against  his  adversaries;  we  hear  his  followers,  the 
defenders  of  Christianity,  smiling  in  their  turn  with  the  unan- 
swerable argument  of  the  Resurrection.  From  each  century  a 
song,  and  all  unite  in  one  grand  symphony.  The  mighty  anthem 
goes  up;  the  song  of  triumph  cleaves  the  sky:  Resurrexit  sicut 
dixit,  "  He  has  risen,  as  he  said." 

And  if  by  some  miraculous  power  it  were  given  us  to  look  into 
the  court  of  heaven;  if  for  a  moment,  on  this  day,  the  eternal 
gates  were  lifted,  we  could  hear  issuing  forth  the  song  of  the 
myriad  angels,  companions  of  those  who  stood  within  the  tomb, 
the  song  of  heaven's  triumph :  Resurrexit  sicut  dixit,  "  He  has 
risen,  as  he  said." 

Right,  then,  is  it  that  the  Church  on  earth  should  on  this  day, 
above  all  others,  rejoice.  She  sings  to-day  the  triumph  of  her 
Founder.  She  chants  to-day  the  glory  of  the  Son  of  God.  Our 
hearts,  our  wills,  our  minds,  our  souls  are  with  her. 

The  faith  which  springs  up  lively  within  our  souls,  the  foun- 
tain of  justification ;  the  hope  that  inspires  us  in  consequence  of 


368     PAROCHIAL   COURSE  OF  INSTRUCTIONS 

the  great  fact  we  commemorate;  the  charity  towards  God  and 
man  which  is  to  be  found  only  in  the  Christian  heart;  the  joy 
that  is  the  fruit  of  all  these;  the  joy  of  sympathy  with  Jesus 
Christ  the  Victor,  the  Conqueror,  —  all  these  are  summed  up 
in  that  cry  which  our  beloved  Church  in  her  raptures  of  love 
repeats  again  and  again :  Resurrexit  sicut  dixit,  "  He  said  he 
would  arise,  and  he  has  risen." 

EASTER,  A  SEASON  OF  REJOICING 
BY  THE  REV.  M.  BOSSAERT 

Throughout  the  world,  wherever  the  light  of  our  holy  faith 
shines,  is  heard  to-day  the  joyful  cry  of  the  Catholic  Church: 
"  Alleluia,  Christ  is  risen ! "  Why,  we  may  be  asked,  are  all 
men  thus  called  to  share  in  the  joy  of  our  Lord's  resurrection? 
It  is  because  He  accomplished  this  work  for  all  mankind  as  well 
as  for  Himself.  Just  as  it  was  for  us  that  He  assumed  human 
nature  and  suffered  on  the  cross,  so  was  it  for  us  that  He  rose 
again  from  the  dead.  He  rose  in  order  to  fill  our  hearts  with 
joy  and  consolation,  and  therefore  we  may  regard  Easter  as  a 
most  joyful  festival. 

I.  That  we  may  fully  realize  the  gladness  of  Easter,  let  us 
once  more  survey  the  days  that  have  just  passed.  Everything 
in  their  course  suggested  our  'Lord's  suffering  and  death:  the 
lamentations,  the  black  vestments  worn  by  the  priests,  the  bare 
altars,  the  silence  of  the  bells,  all  recalled  to  us  more  vividly  than 
ever  the  Apostle's  words  that  Christ  became  "  obedient  unto 
death,  even  to  the  death  of  the  cross."  Silently,  in  sorrow  and 
mourning,  we  accompanied  our  Lord  in  thought  from  the  Mount 
of  Olives  to  Golgotha ;  we  watched  His  agony  in  the  Garden  of 
Gethsemani  and  heard  the  sentence  against  Him  pronounced  by 
His  unjust  judges ;  we  listened  to  the  strokes  of  the  cruel  scourge, 
tearing  His  tender  Body,  we  saw  the  crown  of  thorns  piercing 
His  Sacred  Head,  and  we  seemed  to  catch  the  words  of  the  in- 
furiated mob  crying:  "Crucify  him;  his  blood  be  upon  us  and 
upon  our  children !  "  We  saw  Him  staggering  under  the  weight 
of  the  cross  on  the  way  to  Calvary,  and  heard  the  blows  of  the 
hammer  with  which  they  nailed  Him  to  the  cross ;  we  beheld  Him 


THE  RESURRECTION  OF   CHRIST  369 

raised  aloft,  amid  the  jeers  and  insults  of  His  enemies,  and  we 
heard  His  last  words :  "  It  is  consummated ;  Father,  into  Thy 
hands  I  commend  my  spirit."  We  watched  His  Sacred  Head 
sink  in  death,  and  finally  we  stood  by  when  His  most  holy  Body 
was  laid  in  the  grave.  Had  His  enemies  really  triumphed?  had 
death  gained  dominion  over  Him?  would  the  grave  be  His  last 
resting  place  ?  No ;  death  had  no  power  over  the  Lord  of  life. 

II.  Where  God  intends  to  display  His  omnipotence,  the  world's 
resistance  is  vain  and  ineffectual.     He  broke  open  the  gates  of 
death  and  destroyed  its  sway.    In  spite  of  the  heavy  stone  barring 
the  entrance  to  the  sepulchre,  in  spite  of  the  official  seal  set  upon 
it,  and  in  spite  of  the  guards,  our  Lord  triumphed  over  death  on 
the  morning  of  Easter  Sunday,  came  forth  from  the  grave  and 
returned  to   life   in  undying  glory.     By   His   own  power  and 
authority  He  took  back  the  life  that  He  had  voluntarily  laid  down 
on  the  cross.    Yes,  our  Lord  did  indeed  rise  again  on  the  third 
day,  as  He  had  often  foretold,  and  not  only  the  angels,  the  pious 
women  and   His  disciples,  but  also  the  soldiers  guarding  the 
sepulchre,  and  even  His  enemies,  bore  witness  to  His  Resurrec- 
tion.   It  is  as  much  beyond  question  as  any  event  that  ever  took 
place ;  it  is  no  less  certain  than  His  birth  and  life,  and  St.  John 
Chrysostom  is  right  in  saying:  "If  Jesus  did  not  rise  again,  it 
cannot  be  true  that  He  ever  was  born." 

III.  Let  us  then  rejoice  at  our  Lord's  Resurrection,  for  thereby 
He  has  given  us  the  surest  proof  that  He  is  in  truth  our  Re- 
deemer and  the  Son  of  God.     We  know  that  the  sentence  pro- 
nounced against  us  by  God's  justice  has  been  recalled,  and  the 
guilt  of  our  sins  removed,  so  that  we  have  regained  the  grace 
and  friendship  with  God  which  had  been  lost  to  us  through  sin. 
We  know  in  whom  we  believe,  and  no  doubt  or  uncertainty  can 
ever  disturb  us.     By  His  Resurrection  Jesus  showed  Himself  to 
be  indeed  the  Son  of  God,  and  therefore  what  He  teaches  is 
the  absolute  truth,  far  above  the  conflict  of  human  opinions  and 
the  errors  of  our  age.     Our  glad  conviction  is  based  on  no 
learned  arguments,  nor  on  the  laborious  investigations  of  men 
liable  to  error,  nor  on  our  own  views  which  to-day  seem  true  and 
to-morrow  may  appear  false;  but  it  rests  on  the  Word  of  the 
Son  of  God,  which  abideth  forever.    All  the  promises  that  He 


370     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

made  to  the  just  and  righteous  will  be  fulfilled,  as  well  as  the 
threats  uttered  against  the  ungodly ;  no  word  of  His  will  remain 
void.  If  He  had  not  risen  from  the  dead,  we  should  be,  as 
St.  Paul  says,  the  most  miserable  of  men,  for  without  His 
Resurrection  there  would  have  been  no  Redemption,  and  we 
should  still  be  in  darkness  and  error;  without  it  all  our  good 
works  would  have  been  unprofitable,  and  all  our  hopes  vain. 

Rejoice,  therefore,  every  Christian  soul,  for  your  Redeemer 
liveth;  He,  the  Lion  of  the  tribe  of  Juda,  hath  triumphed;  He 
hath  overcome  death,  and  by  His  Resurrection  hath  manifested 
His  Godhead  to  the  whole  world.  Amen. 

References 

Graham,  in  Pulpit  Comm.,  Vol.  I ;  Hayes,  "  Easter,"  in  Pulpit  Comm., 
Vol.  IV,  p.  170;  McKenna,  in  The  Treasures  of  the  Rosary,  p.  193; 
Vaughan,  in  Sermons  for  the  Sundays  and  Feasts;  Phelan,  in  Horn. 
Monthly,  March,  1919;  Bonomelli-Byrne,  in  Christian  Mysteries,  Vol.  II, 
pp.  9  ff. ;  Burke,  O.  P.,  in  Sermons  and  Lectures,  Vol..  I,  pp.  397  ff. ;  New- 
man, "  Witnesses  of  the  Resurrection,"  in  Parochial  and  Plain  Sermons, 
Vol.  I ;  Bourdaloue  and  Bossuet,  in  Great  French  Sermons,  Series  II ; 
Monsabre,  in  Lenten  Confer,  of  1880. 

Cath.  Encyc.,  Vol.  XII,  pp.  789  ff. ;  Vol.  V,  pp.  224  ff. ;  Summon  Theol., 
Ill,  qq.  53-56;  Tanquerey,  De  Vera  Religione,  Nos.  424  ff. ;  Pohle-Preuss, 
Soteriology,  pp.  101  ff. ;  Vaughan,  The  Divine  Armory,  etc.,  pp.  108  ff. ; 
Callan,  Illustrations  for  Sermons,  etc.,  p.  25 ;  Bellord,  Meditations,  etc., 
Vol.  I,  pp.  316  ff. ;  Marsh,  "The  Resurrection  of  Christ,  Is  It  a  Fact?  "  in 
Messianic  Philosophy,  pp.  24  ff. ;  Poelzl-Martindale,  The  Passion  and 
Glory  of  Christ. 

LOW  SUNDAY  I 

SUBJECT 
THE  SACRAMENT  OF  PENANCE 

TEXT 

Receive  ye  the  Holy  Ghost.  Whose  sins  you  shall  forgive,  they  are 
forgiven  them;  and  whose  sins  you  shall  retain,  they  are  retained.  — 
JOHN  xx.  22,  23. 

Analysis 

INTRODUCTION.  It  was  on  the  very  day  of  our  Lord's  Resur- 
rection from  the  dead  that,  appearing  to  His  Apostles  as  they 


THE   SACRAMENT  OF   PENANCE  371 

were  gathered  together  in  the  supper  room,  He  gave  them  the 
power  of  raising  souls  from  spiritual  death  to  life.  To  convince 
them  that  it  was  Himself,  He  entered  the  room,  the  doors  being 
closed,  and  showed  them  His  hands  and  feet;  and  then,  before 
instituting  the  Sacrament  of  Peace,  He  said :  "  Peace  be  to  you." 
Forthwith  He  continued :  "  As  the  Father  hath  sent  me,"  namely, 
to  save  that  which  was  lost,  "  I  also  send  you,"  that  is,  to  apply 
the  fruits  of  my  redemption  to  the  souls  of  men  by  reconciling 
them  to  God.  Then,  as  a  sign  of  the  greatness  of  the  power 
they  were  receiving,  He  breathed  on  them  and  said:  "Receive 
ye  the  Holy  Ghost,"  etc.  The  exercise  of  this  power  of  forgiv- 
ing sins  is  continued  in  the  Sacrament  of  Penance  by  the  true 
successors  of  the  Apostles. 

I.  The  nature  of  the  Sacrament  of  Penance.     I.  Penance 
is  a  Sacrament  in  which  sins  committed  after  Baptism  are  for- 
given.   2.  That  Penance  is  a  Sacrament  is  clear,  (a)  because  like 
Baptism  it  remits  sin;  (b)  because  it  has  all  the  elements  neces- 
sary for  a  Sacrament,  since  it  is  an  external  sign  of  inward 
grace  instituted  by  Christ  on  the  evening  of  the  Resurrection. 
3.  This  Sacrament  was  instituted  by  Christ  for  two  reasons :  (a) 
in  order  that  through  the  external  acts  of  confession  and  abso- 
lution men  might  have  greater  assurance  of  pardon  than  they 
could  have  by  internal  repentance  alone;  (b)  in  order  that  by 
the  use  of  a  Sacrament  men  might  realize  more  vividly  that 
their  forgiveness  was  due  to  the  mercy  of  Christ.     4.  Unlike 
some  of  the  other  Sacraments,  Penance  may  be  received  more 
than  once. 

II.  The  parts  of  the  Sacrament  of  Penance,    i.  The  essen- 
tial parts  of  this  Sacrament  are  matter  and  form :  (a)  the  remote 
matter  is  all  the  sins  committed  after  Baptism;  (b)  the  proxi- 
mate matter  is  the  three  acts  of  the  penitent,  i.e.,  confession, 
contrition,  and  satisfaction;  (c)  the  form  of  the  Sacrament  is 
the    words    of    absolution    pronounced    by    the    priest.      2.  In 
the  Old   Law  the  priest   merely  declared  that  the  leper  was 
cleansed,  while  the  priest  in  the  Sacrament  of  Penance  not  only 


372      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

declares  the  sinner  absolved  but  truly  frees  him  from  his  sins, 
3.  The  matter  and  form  of  Penance  are  accompanied  by  cer- 
tain prayers  and  rites  on  the  part  of  the  priest  and  the  peni- 
tent, which  are  very  ancient  and  useful,  but  not  essential  to 
the  Sacrament,  such  as  the  prayer  for  mercy  on  the  part  of  the 
priest,  and  the  confiteor  before  confession  on  the  part  of  the 
penitent. 

III.  The  effects  of  the  Sacrament  of  Penance,  i.  Penance 
first  restores  the  soul  to  the  grace  and  friendship  of  God. 
2.  Penance  gives  peace  and  joy  of  conscience.  3.  Finally  Pen- 
ance blots  out  sins  no  matter  how  grievous,  how  numerous,  or 
how  often  repeated,  provided  there  be  sincere  repentance. 

CONCLUSION,  i.  From  the  solemn  words  of  our  Lord  in  this 
day's  Gospel  it  is  clear  that  He  has  set  up  in  His  Church  a  tri- 
bunal before  which  every  sinner  must  appear  in  order  to  obtain 
the  forgiveness  of  sins  committed  after  Baptism  (Cone,  of  Trent, 
sess.  14,  cans.  6,  7,  cap.  2).  2.  We  must  remember  that  the 
absolution  of  the  priest  is  not  sufficient  without  the  proper  acts 
on  the  part  of  the  penitent.  The  penitent  must  make  his  con- 
fession, have  true  internal  contrition,  a  firm  purpose  of  amend- 
ment, and  the  intention  of  performing  his  penance.  3.  Remem- 
bering the  great  blessings  of  spiritual  resurrection  and  peace 
conferred  by  this  Sacrament,  we  should  not  only  make  frequent 
and  fervent  use  of  it,  but  should  not  fail  to  return  thanks  each 
time  we  go  to  confession  for  the  divine  mercy  that  has  been 
shown  us. 

Catechism  of  the  Council  of  Trent,  Part  II 

PENANCE  AS   A   SACRAMENT 

With  regard  to  external  penance,  the  pastor  will  teach  that  it 
is  that  which  constitutes  the  Sacrament  of  Penance:  it  consists 
of  certain  sensible  things  significant  of  that  which  passes  inte- 
riorly in  the  soul ;  and  the  faithful  are  to  be  informed,  in  the 
first  place,  why  the  Redeemer  was  pleased  to  give  it  a  place 
among  the  sacraments. 


THE   SACRAMENT  OF   PENANCE  373 

WHY  INSTITUTED  BY  OUR   LORD 

His  object  was,  no  doubt,  to  remove  in  a  great  measure  all 
uncertainty  as  to  the  pardon  of  sin  promised  by  God  when  He 
said :  "  If  the  wicked  do  penance  for  all  his  sins  which  he  hath 
committed,  and  keep  all  my  commandments,  and  do  judgment, 
and  justice,  living  he  shall  live,  and  shall  not  die."  l  Pronouncing 
upon  his  own  actions,  every  man  has  reason  to  question  the  ac- 
curacy of  his  own  judgment,  and  hence,  on  the  sincerity  of  in- 
terior penance  the  mind  must  be  held  in  anxious  suspense.  To 
calm  this  our  solicitude,  the  Redeemer  instituted  the  Sacrament 
of  Penance,  in  which  we  cherish  a  well-founded  hope  that  our 
sins  are  forgiven  us  by  the  absolution  of  the  priest ;  and  the  faith 
which  we  justly  have  in  the  efficacy  of  the  Sacraments  has  much 
influence  in  tranquillizing  the  troubled  conscience  and  giving 
peace  to  the  soul.  The  voice  of  the  priest  who  legitimately  ab- 
solves our  sins  is  to  be  heard  as  that  of  Christ  Himself,  who  said 
to  the  lame  man :  "  Be  of  good  heart,  son,  thy  sins  are  forgiven 
thee."  2 

Moreover,  as  salvation  is  unattainable  except  through  Christ 
and  the  merits  of  His  passion,  the  institution  of  this  Sacrament 
was  in  itself  most  suitable  and  for  us  most  useful.  Penance  is 
the  channel  through  which  the  blood  of  Christ  flows  into  the 
soul,  washes  away  the  stains  contracted  after  Baptism,  and  calls 
forth  from  us  the  grateful  acknowledgment  that  to  the  Saviour 
alone  we  are  indebted  for  the  blessing  of  a  reconciliation  with 
God. 

PENANCE   PROVED  TO  BE  A  SACRAMENT 

That  Penance  is  a  Sacrament  the  pastor  will  not  find  it  diffi- 
cult to  establish.  Baptism  is  a  Sacrament  because  it  washes 
away  all,  particularly  original,  sin ;  Penance  also  washes  away 
all  sins  of  thought  or  deed  committed  after  Baptism ;  on  the  same 
principle,  therefore,  Penance  is  a  Sacrament. 

Again,  and  the  argument  is  conclusive,  a  Sacrament  is  the  sign 
of  a  sacred  thing,  and  what  is  done  externally  by  the  priest  and 
the  penitent  is  a  sign  of  what  takes  place  internally  in  the  soul. 

1  Ezek,  xviii.  21. 

1  Matt.  ix.  2 ;  C.  of  Trent,  sess.  14,  c.  I ;  Innoc.  I,  Epist.  91  of  inter  episL 
Aug. 


374      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

The  penitent  unequivocally  expresses  by  words  and  actions  that 
he  has  turned  away  from  sin.  The  priest,  too,  by  words  and  ac- 
tions gives  us  easily  to  understand  that  the  mercy  of  God  is  ex- 
ercised in  the  remission  of  sin.  This  is  also  clearly  evinced  by 
these  words  of  the  Saviour :  "  I  will  give  to  thee  the  keys  of  the 
kingdom  of  heaven  .  .  .  whatsoever  thou  shalt  loose  on  earth, 
it  shall  be  loosed  also  in  heaven."  1  The  absolution  of  the  priest, 
which  is  expressed  in  words,  seals,  therefore,  the  remission  of 
sins  which  it  accomplishes  in  the  soul,  and  thus  is  Penance  in- 
vested with  all  the  necessary  conditions  of  a  Sacrament,  and  is, 
therefore,  truly  a  Sacrament. 

THE   SACRAMENT   OF   PENANCE   MAY   BE   REPEATED 

The  faithful  are  next  to  be  taught  that  Penance  is  not  only  to 
be  numbered  among  the  Sacraments,  but  also  among  the  Sacra- 
ments that  may  be  repeated.  To  Peter,  asking  if  sin  may  be  for- 
given seven  times,  our  Lord  replies :  "  I  say  not  to  thee,  till  seven 
times;  but  till  seventy  times  seven  times."2  Whenever,  there- 
fore, the  ministry  of  the  priest  is  to  be  exercised  towards  those 
who  seem  to  lack  trust  in  the  infinite  goodness  and  mercy  of  God, 
the  zealous  pastor  will  seek  to  inspire  them  with  confidence,  and 
to  reanimate  their  hopes  of  obtaining  the  grace  of  God.  This  he 
will  find  it  easy  to  accomplish  by  expounding  the  preceding  words 
of  our  Lord,  by  adducing  other  texts  of  the  same  import,  which 
are  to  be  found  numerously  scattered  throughout  the  sacred 
volume,  and  by  adopting  those  reasons  and  arguments  which  are 
supplied  by  St.  Chrysostom  in  his  book  "on  the  fallen,"  and  by 
St.  Ambrose  in  his  treatise  on  penance.3 

THE   MATTER   OF   THE   SACRAMENT   OF    PENANCE 

As,  then,  among  the  Sacraments  there  is  none  on  which  the 
faithful  should  be  better  informed,  they  are  to  be  taught  that  it 
differs  from  the  other  Sacraments  in  this :  the  matter  of  the  other 
Sacraments  is  some  production  of  nature  or  art,  but  the  acts  of 
the  penitent  —  contrition,  confession,  and  satisfaction  —  consti- 

1  Matt  xvi.  19.  a  Matt,  xviii.  22. 

»  Chrys.  I.  5,  lib.  de  laps,  repar. ;  de  poenit  dist  3,  c.  talis. ;  Amb.  de 
poenit.  lib.  14  cc.  I,  2.  See  also  Aug.  lib.  de  vera  et  falsa  poenit.  c.  5,  de 
poenit  dist  3,  adhuc  instant. 


THE  SACRAMENT  OF  PENANCE      375 

tute,  as  has  been  defined  by  the  Council  of  Trent,  the  matter  as 
it  were  (quasi  materia)  of  the  Sacrament  of  Penance.1  They  are 
called  parts  of  penance,  because  required  in  the  penitent,  by 
divine  institution,  for  the  integrity  of  the  Sacrament  and  the  full 
and  entire  remission  of  sin. 

When  the  holy  synod  says  that  they  are  "the  matter  as  it 
were,"  it  is  not  because  they  are  not  the  real  matter,  but  because 
they  are  not,  like  water  in  Baptism  and  chrism  in  Confirmation, 
matter  that  may  be  applied  externally. 

IN  WHAT  SENSE  SINS  ARE  THE  MATTER  OF  THIS  SACRAMENT 

With  regard  to  the  opinion  of  some,  who  hold  that  the  sins 
themselves  constitute  the  matter  of  this  Sacrament,  if  well 
weighed  it  will  not  be  found  to  differ  from  what  has  been  already 
laid  down.  We  say  that  wood  which  is  consumed  by  fire  is  the 
matter  of  fire ;  and  sins  which  are  destroyed  by  Penance  may  also 
be  called,  with  propriety,  the  matter  of  Penance. 

THE  FORM  OF  THE  SACRAMENT  OF  PENANCE 

The  form  also,  because  well  calculated  to  excite  the  faithful 
to  receive  with  fervent  devotion  the  grace  of  this  Sacrament,  the 
pastor  will  not  omit  to  explain.  The  words  that  compose  the 
form  are :  "  I  ABSOLVE  THEE,"  as  may  be  inferred  not  only  from 
these  words  of  the  Redeemer :  "  Whatsoever  you  shall  loose  upon 
earth,  shall  be  loosed  also  in  heaven," 2  but  also  from  the  same 
doctrine  of  Jesus  Christ  as  handed  down  by  Apostolic  tradition. 

That  this  is  the  perfect  form  of  the  Sacrament  of  Penance  the 
very  nature  of  the  form  of  a  Sacrament  proves.  The  form  of  a 
Sacrament  signifies  what  the  Sacrament  accomplishes:  these 
words  "  I  absolve  thee  "  signify  the  accomplishment  of  absolution 
from  sin  through  the  instrumentality  of  this  Sacrament;  they 
therefore  constitute  its  form.  Sins  are,  as  it  were,  the  chains  by 
which  the  soul  is  fettered  and  from  the  bondage  of  which  it  is 
"  loosed  "  by  the  Sacrament  of  Penance. 

This  form  is  not  less  true  when  pronounced  by  the  priest  over 
him  who  by  means  of  perfect  contrition  has  already  obtained  the 
pardon  of  his  sins.  Perfect  contrition,  it  is  true,  reconciles  the 
1  Sess.  24,  de  poeniL  c.  3,  can.  4.  *  Matt  xviii.  18. 


376      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

sinner  to  God,  but  his  justification  is  not  to  be  ascribed  to  perfect 
contrition  alone,  independently  of  the  desire  which  it  includes 
of  receiving  the  Sacrament  of  Penance. 

WHY   THE    FORM    OF    ABSOLUTION    IS    ACCOMPANIED    WITH 

PRAYERS 

Many  prayers  accompany  the  form,  not  because  they  are 
deemed  necessary,  but  in  order  to  remove  every  obstacle  which 
the  unworthiness  of  the  penitent  may  oppose  to  the  efficacy  of 
the  Sacrament.  Let  then  the  sinner  pour  out  his  heart  in  fervent 
thanks  to  God,  who  has  invested  the  ministers  of  his  Church  with 
such  ample  powers!  Unljke  the  authority  given  to  the  priests 
of  the  Old  Law  to  declare  the  leper  cleansed  from  his  leprosy,1 
the  power  with  which  the  priests  of  the  New  Law  are  invested 
is  not  simply  to  declare  that  sins  are  forgiven,  but,  as  the  minis- 
ters of  God,  really  to  absolve  from  sin ;  a  power  which  God  Him- 
self, the  author  and  source  of  grace  and  justification,  exercises 
through  their  ministry. 

THE  RITES   TO   BE  OBSERVED   IN    RECEIVING   THIS   SACRAMENT 

The  rites  used  in  the  administration  of  this  Sacrament  also 
demand  the  serious  attention  of  the  faithful.  They  will  enable 
them  to  form  a  more  just  estimate  of  the  blessings  which  it  be- 
stows, recollecting  that  as  servants  they  are  reconciled  to  the  best 
of  masters,  or  rather  as  children  to  the  tenderest  of  fathers. 
They  will  also  serve  to  place  in  a  clearer  point  of  view  the  duty 
of  those  who  desire  (and  desire  every  one  should)  to  prove 
their  grateful  recollection  of  so  inestimable  a  favor.  Humbled 
in  spirit,  the  sincere  penitent  casts  himself  down  at  the  feet  of 
the  priest,  to  testify,  by  this  his  humble  demeanor,  that  he  ac- 
knowledges the  necessity  of  eradicating  pride,  the  root  of  all 
those  enormities  which  he  now  deplores.  In  the  minister  of  God, 
who  sits  in  the  tribunal  of  Penance  as  his  legitimate  judge,  he 
venerates  the  power  and  person  of  our  Lord  Jesus  Christ;  for 
in  the  administration  of  this,  as  in  that  of  the  other  Sacraments, 
the  priest  represents  the  character  and  discharges  the  functions 
of  Jesus  Christ.  Acknowledging  himself  deserving  of  the  sever- 
1  Levit.  xiii.  9;  xiv.  2. 


THE   SACRAMENT  OF  PENANCE  377 

est  chastisements,  and  imploring  the  pardon  of  his  guilt,  the  peni- 
tent next  proceeds  to  the  confession  of  his  sins.  To  the  antiquity 
of  all  these  rites  St.  Denis  bears  the  most  authentic  testimony.1 

ADVANTAGES   OF   THE   SACRAMENT   OF    PENANCE 

To  the  faithful,  however,  nothing  will  be  found  more  advan- 
tageous, nothing  better  calculated  to  animate  them  to  frequent 
the  Sacrament  of  Penance  with  alacrity,  than  the  frequent  expo- 
sition of  the  inestimable  advantages  which  it  confers.  They  will 
then  see  that  of  penance  it  may  be  truly  said,  that  "  its  root  is 
bitter,  but  its  fruit  sweet."  The  great  efficacy  of  penance  is, 
therefore,  that  it  restores  us  to  the  fa,vor  of  God,  and  unites  us 
to  Him  in  the  closest  bonds  of  friendship.2 

From  this  reconciliation  with  God  the  devout  soul,  who  ap- 
proaches the  Sacrament  with  deep  sentiments  of  piety  and  reli- 
gion, sometimes  experiences  the  greatest  tranquillity  and  peace 
of  conscience,  a  tranquillity  and  peace  accompanied  with  the 
sweetest  spiritual  joy. 

There  is  no  sin,  however  grievous,  no  crime,  however  enor- 
mous or  however  frequently  repeated,  which  Penance  does  not 
remit.  "  If,"  says  the  Almighty  by  the  mouth  of  his  prophet, 
"  the  wicked  do  penance  for  all  his  sins  which  he  hath  committed, 
and  keep  all  my  commandments,  and  do  judgment,  and  justice, 
living  he  shall  live,  and  shall  not  die.  I  will  not  remember  all 
his  iniquities  which  he  hath  done."  8  "  If,"  says  St.  John,  "  we 
confess  our  sins,  he  is  faithful  and  just,  to  forgive  us  our  sins  " ;  * 
and  a  little  after  he  adds :  "  If  any  man  sin,  we  have  an  advocate 
with  the  Father,  Jesus  Christ  the  just:  and  he  is  the  propitiation 
for  our  sins:  and  not  for  ours  only,  but  also  for  those  of  the 
whole  world."5 

If,  therefore,  we  read  in  the  pages  of  inspiration  of  some  who 
earnestly  implored  the  mercy  of  God  but  implored  it  in  vain,  it 
is  because  they  did  not  repent  sincerely  and  from  their  hearts.6 
When  we  also  meet  in  the  Sacred  Scriptures  and  in  the  writings 
of  the  Fathers  passages  which  seem  to  say  that  some  sins  are 

1  In  epist.  ad  Demoph.    See  also  Tertul.  lib.  de  poenit.  c.  9. 

*  C.  of  Trent,  sess.  14,  can.  3,  &  c.  i,  de  poenitent 

*  Ezek.  xviii.  21,  22.  *  l  John  i.  9. 

*  i  John  ii.  i,  2.  •  2  Mach.  ix.  13. 


378 

irremissible,  we  are  to  understand  such  passages  to  mean  that  it 
is  very  difficult  to  obtain  the  pardon  of  them.  A  disease  may 
be  said  to  be  incurable  when  the  patient  loathes  the  medicine  that 
would  accomplish  his  cure ;  and  in  the  same  sense  some  sins  may 
be  said  to  be  irremissible  when  the  sinner  rejects  the  grace  of 
God,  the  proper  medicine  of  salvation.  To  this  effect  St.  Augus- 
tine says :  "  When,  after  having  arrived  at  a  knowledge  of  God 
through  the  grace  of  Jesus  Christ,  any  one  opposes  the  fellow- 
ship of  the  faith  and  maliciously  resists  the  grace  of  Jesus  Christ, 
so  great  is  the  enormity  of  his  crime  that,  although  his  guilty 
conscience  obliges  him  to  acknowledge  and  declare  his  guilt,  he 
cannot  submit  to  the  humiliation  of  imploring  pardon."  x 

PENANCE  NECESSARY  TO  OBTAIN  THE  PARDON  OF  SIN 

To  return  to  Penance.  To  it  belongs  in  so  special  a  manner 
the  efficacy  of  remitting  actual  guilt  that  without  its  intervention 
we  cannot  obtain  or  even  hope  for  pardon.  It  is  written :  "  Un- 
less you  shall  do  penance,  you  shall  all  ...  perish." 2  These 
words  of  our  Lord  are  to  be  understood  of  grievous  and  deadly 
sins,  although,  as  St.  Augustine  observes,  venial  sins  also  require 
some  penance.  "  If,"  says  he,  "  without  penance  venial  sin  could 
be  remitted,  the  daily  penance  performed  for  them  by  the  Church 
would  be  nugatory." 3 

THE  THREE   INTEGRAL  PARTS  OF   PENANCE 

But  as  on  matters  which  in  any  degree  affect  moral  actions 
it  is  not  enough  to  convey  instruction  in  general  terms,  the  pas- 
tor will  be  careful  to  expound  severally  all  those  particulars  which 
may  give  the  faithful  a  knowledge  of  that  penance  which  is 
unto  salvation.  To  this  Sacrament,  then,  it  is  peculiar  that,  be- 
sides matter  and  form,  which  are  common  to  all  the  Sacraments, 
it  has  also,  as  we  said  before,  what  are  called  integral  parts, 
and  these  integral  parts  are  contrition,  confession,  and  satisfac- 
tion. "  Penance,"  says  St.  Chrysostom,  "  induces  the  sinner 
cheerfully  to  undergo  every  rigor ;  his  heart  is  pierced  with  con- 

1  Lib.  I,  de  sermon.  Domini  in  monte,  cc.  42,  44,  et  retract,  lib.  c.  8,  19; 
Aug.  serm.  I,  de  verbis  Domini,  et  epist.  50,  ad  Bonif. 
1  Luke  xiii.  3,  5. 
»  Aug.  lib.  50,  horn.  50,  epist  168,  et  Ench.  cap.  71. 


THE  SACRAMENT  OF  PENANCE      379 

trition ;  his  lips  utter  the  confession  of  his  guilt ;  and  his  actions 
breathe  humility,  and  are  accepted  by  God  as  a  satisfaction."  *• 

THEIR  NATURE 

These  component  parts  of  penance  are  such  as  we  say  are 
necessary  to  constitute  a  whole.  The  human  form,  for  instance, 
is  composed  of  many  members,  —  of  hands,  feet,  eyes,  etc., — 
of  which,  if  any  are  wanting,  man  is  justly  deemed  imperfect, 
and,  if  none  are  wanting,  perfect.  Similarly,  Penance  consists 
of  the  three  parts  which  we  have  already  enumerated ;  and  al- 
though, as  far  as  regards  the  nature  of  Penance,  contrition  and 
confession  are  sufficient  for  justification,  yet  if  unaccompanied 
with  satisfaction  something  is  still  wanting  to  its  integrity. 

THEIR    CONNECTION 

So  connected  then  are  these  parts  one  with  the  other,  that  con- 
trition and  a  disposition  to  satisfaction  precede  confession,  and 
contrition  and  confession  precede  satisfaction. 

WHY   PENANCE  CONSISTS  OF   THESE  INTEGRAL   PARTS 

Why  these  are  integral  parts  of  penance  may  be  thus  explained : 
We  sin  against  God  by  thought,  word,  and  deed:  when  recurring 
to  the  power  of  the  keys,  we  should  therefore  endeavor  to  ap- 
pease His  wrath,  and  obtain  the  pardon  of  our  sins  by  the  very 
same  means  by  which  we  offended  His  supreme  majesty. 

In  further  explanation  we  may  also  add,  that  penance  is,  as  it 
were,  a  compensation  for  offences,  which  proceed  from  the  free 
will  of  the  person  offending,  and  is  appointed  by  the  will  of  God, 
to  whom  the  offence  has  been  offered.  On  the  part  of  the  peni- 
tent, therefore,  a  willingness  to  make  this  compensation  is  re- 
quired, and  in  this  willingness  chiefly  consists  contrition.  The 
penitent  must  also  submit  himself  to  the  judgment  of  the  priest, 
who  is  the  vicegerent  of  God,  to  enable  him  to  award  a  punish- 
ment proportioned  to  the  guilt;  and  hence  are  clearly  under- 
stood the  nature  and  necessity  of  confession  and  satisfaction. 

1  Horn.  ii.  See  C  of  Trent,  14,  de  poenit  cap.  3,  can.  4.  Likewise, 
C.  of  Florence,  in  doctrin.  de  Sacram. 


380     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

Sermons 

THE  SACRAMENT  OF  PENANCE 
BY  THE  REV.  J.  A.  M.  GILLIS,  M.A. 

He  in  whom  was  found  no  shadow  of  imperfection  could  well 
challenge  the  scrutiny  of  His  accusers ;  He  of  whom  it  is  written, 
"  It  was  fitting  that  we  should  have  ...  an  high  priest,  holy, 
innocent,  undefiled,  separated  from  sinners,  and  made  higher  than 
the  heavens,"  could  stand  in  the  holy  temple  and  in  the  august 
splendor  of  His  majesty  say  to  His  hearers,  "  Which  of  you  shall 
convince  me  of  sin  ?  "  The  words  fell  from  no  mere  human  lips ; 
they  were  the  words  of  Him  who  was  conceived  before  the 
daystar,  in  the  bosom  of  the  Father.  They  were  the  words  of 
an  incarnate  God. 

With  us,  born  in  the  shadow  of  sin  —  the  heritage  transmitted 
to  us  from  our  first  parents  —  and  prone  to  evil  on  account  of 
our  fallen  nature,  the  case  is  different.  We  feel  the  weight  of 
our  imperfection,  and  we  must  acknowledge  our  innate  weakness, 
even  if  the  testimony  of  the  Holy  Ghost  did  not  assure  us  of  our 
spiritual  lapses.  "  If,"  says  the  Scripture,  "  we  say  that  we  have 
no  sin,  we  deceive  ourselves,  and  the  truth  is  not  in  us  "  ( I  John 
i.  8).  Hence,  we  must  in  all  humility  acknowledge  our  guilt  be- 
fore Him  whose  gaze  reveals  our  imperfections  as  the  effulgent 
rays  of  the  noonday  sun  lays  bare  the  impurities  at  the  bottom 
of  the  stream. 

This  confession  of  guilt  comes  to  us  through  the  ages.  It  is 
the  natural  outcome  of  sorrow  for  that  guilt  incurred.  It  was 
the  key-note  of  Adam's  repentance  on  the  sad  day  of  the  fall. 
No  sooner  had  he  tasted  of  that  bitter  fruit  which  brought  sin 
to  the  world  and  all  our  woe,  than  he  hid  himself  in  shame  —  the 
first  impulse  of  repentance.  And  when  the  voice  of  God  calling 
him  to  account  sounded  through  the  groves  of  paradise,  he  poured 
forth  the  story  of  his  misfortune  with  the  candid  humility  of  a 
heart  loaded  with  grief  which  must  be  assuaged  by  a  full  confes- 
sion. "  I  heard  thy  voice  in  paradise ;  and  I  was  afraid,  because 
I  was  naked,  and  I  hid  myself."  And  again,  "The  woman, 
whom  thou  gavest  me  to  be  my  companion,  gave  me  of  the  tree, 


THE   SACRAMENT   OF   PENANCE  381 

and  I  did  eat"  (Gen.  iii.  10,  12).  It  was  the  full  confession  of 
guilt  made  with  humble  sincerity. 

It  was  a  similar  acknowledgment  of  guilt,  in  the  true  spirit  of 
repentance,  which  saved  the  Ninivites  from  the  doom  pronounced 
against  them  by  the  prophet.  Their  sins  were  great  before 
Heaven,  and  the  prophet  sounded  the  warning  of  Divine  wrath 
through  the  streets  of  the  city.  Their  measure  of  sin  was  full, 
but  the  acknowledgment  of  the  guilt,  in  sorrow  and  repentance, 
averted  their  impending  destruction.  From  the  king  on  the 
throne  to  the  toiler  in  the  field  they  clothe  themselves  in  the 
garb  of  penance  —  an  open  confession  of  their  sin.  It  was  such 
humble  and  sincere  confession  of  guilt  on  the  part  of  the  Nini- 
vites which  appeased  the  just  anger  of  God  and  averted  the  de- 
struction of  the  city  pronounced  by  the  lips  of  the  prophet. 

All  through  the  long  centuries  preceding  the  advent  of  Christ, 
penance  —  the  humble  acknowledgment  of  guilt  —  was  the  only 
means  of  reconciling  the  sinner  to  God.  And  so  necessary  is  this 
great  virtue  as  the  sinner's  stepping-stone  to  salvation  that,  as 
Holy  Scripture  declares,  all  other  efforts  are  in  vain  without  it. 
"  If  we  do  not  penance,  we  shall  fall  into  the  hands  of  the  Lord  " 
(Eccl.  ii.  22).  It  was  the  invariable  warning  of  God,  through 
the  mouths  of  His  holy  prophets,  when  He  would  rouse  His 
people  from  the  lethargy  of  sin;  it  was  the  heralded  proclama- 
tion of  the  Angel  of  the  desert  when  he  went  as  the  precursor 
to  announce  the  advent  of  the  Messiah :  "  Do  penance :  for  the 
kingdom  of  heaven  is  at  hand."  The  Holy  Spirit  with  awful 
significance  refers  all  to  this  virtue,  as  spoken  by  the  Evangelist : 
"  Unless  you  shall  do  penance,  you  shall  all  likewise  perish " 
(Luke  xiii.  3).  Our  blessed  Lord  lays  down  as  the  great  mis- 
sion of  His  coming  to  the  world  the  calling  of  sinners  to  repent- 
ance (Luke  v.  32).  Hence  His  Apostles,  armed  with  His  Divine 
authority  and  with  credentials  as  His  ambassadors,  made  this 
moving  of  sinners  to  repentance  the  foundation  of  their  preach- 
ing (Acts  ii.  38;  xi.  18). 

This  virtue  of  Penance,  so  necessary  to  the  sinner  at  all  times 
for  appeasing  the  Divine  anger,  was  raised  by  the  Saviour  to  the 
dignity  of  a  Sacrament  of  the  New  Law.  As  such  it  confers 
sanctifying  grace  directly  by  its  own  inherent  virtue  from  the  in- 


382      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

stitution  of  Christ,  and  the  agency  of  the  Holy  Spirit,  whereas  in 
the  Old  Law,  like  the  sacramentals,  its  virtue  depended  on  the 
disposition  of  the  sinner.  But,  like  all  the  sacraments,  Penance, 
in  order  to  have  its  effect  of  conferring  grace,  must  be  received 
with  the  proper  dispositions.  The  valid  matter  of  the  Sacrament 
is  the  telling  of  the  sins  with  sincere  sorrow  and  with  a  firm 
resolution  to  sin  no  more ;  and  for  the  entirety  and  full  efficiency 
of  the  Sacrament  the  matter  also  includes  the  satisfaction  by  way 
of  Penance  enjoined  on  the  penitent.  The  sacramental  form  is 
the  absolution  pronounced  by  the  priest. 

That  Christ  instituted  this  Sacrament  is  evident  from  the  words 
of  to-day's  Gospel :  "  Receive  ye  the  Holy  Ghost.  Whose  sins 
you  shall  forgive,  they  are  forgiven  them;  and  whose  sins  you 
shall  retain,  they  are  retained"  (John  xx.  22,  23).  "And  what- 
soever thou  shalt  bind  on  earth,  it  shall  be  bound  also  in  heaven : 
and  whatsoever  thou  shalt  loose  on  earth,  it  shall  be  loosed  also 
in  heaven"  (Matt.  xvi.  19).  Here  by  the  words  of  absolution 
the  remission  of  sin  is  effected  on  the  authority  of  Christ.  Hence, 
sanctifying  grace  is  infused  into  the  soul,  which  before  was  the 
abode  of  sin.  There  are  also  present  the  elements  of  matter 
and  form,  which  constitute  a  sacrament.  The  sins  which  are 
remitted  are  there  as  the  remote  matter.  And  since  the  act  of 
the  priest  is  a  judicial  act,  as  is  evident  from  the  words,  "  Whose 
sins  you  shall  forgive,  they  are  forgiven  them;  and  whose  sins 
you  shall  retain,  they  are  retained,"  the  confession  of  guilt 
necessary  for  the  judicial  pronouncement  constitutes  the  proxi- 
mate matter,  while  the  absolution  itself  pronounced  by  the  priest 
is  the  form  of  the  Sacrament,  giving  efficacy  to  the  matter. 

Even  if  we  regard  the  sins  alone  as  the  matter  of  the  Sacra- 
ment, the  power  of  the  keys  left,  in  all  its  plenitude,  to  the 
Apostles,  and  in  their  person  to  their  successors,  would  invest 
the  absolution  of  the  priest  with  the  essentials  of  sacramental 
form.  Therefore  by  the  same  line  of  argument  this  institution 
of  Christ,  giving  the  power  of  the  keys,  clearly  points  out  a 
Sacrament.  The  words  "  I  absolve  thee  "  of  the  priest,  through 
the  power  by  which  he  is  invested  by  Christ,  signify  the  accom- 
plishment of  the  remission  of  sin ;  and  since  the  form  of  a  Sacra- 
ment is  that  which  signifies  what  the  Sacrament  produces  or 


THE   SACRAMENT   OF   PENANCE  383 

accomplishes,  these  words  of  absolution  are,  of  their  nature,  the 
sacramental  form,  while  the  sins  which  are  loosed,  like  so  many 
chains  cut  asunder,  are  the  matter. 

True,  that  the  Sacrament  may  produce  its  effect  the  absolution 
presupposes  sorrow  with  a  resolution  of  amendment  on  the  part 
of  the  sinner,  but  such  disposition  on  the  part  of  the  sinner  is 
necessary  as  well  when  the  confession  of  the  sins  is  regarded  as 
the  proximate  matter. 

As  to  the  necessity  of  receiving  this  Sacrament  the  holy  Council 
of  Trent  says :  "  For  those  who  fall  into  sin  after  Baptism,  the 
Sacrament  of  Penance  is  as  necessary  to  salvation  as  Baptism  is 
to  those  who  have  not  been  baptized."  On  this  subject  the  learned 
St.  Jerome  calls  this  Sacrament  of  Penance  the  second  plank 
after  the  shipwreck  of  sin.  Baptism,  which  washes  us  from  the 
sticky  mire  of  original  sin,  and  from  being  "  children  of  wrath  " 
makes  us  children  of  God,  is  the  first  plank  of  salvation.  The 
one  who  has  once  been  rescued  from  shipwreck  must  exercise 
as  much  caution  to  avoid  falling  into  the  danger  again  as  if  he 
never  experienced  such  a  misfortune ;  and  should  he  become  a 
prey  again  to  sea  and  tempest  after  his  first  bitter  experience,  he 
is  as  much  in  need  of  a  helping  hand  as  if  he  were  never  be- 
fore the  victim  of  such  misfortune.  In  a  similar  manner  those 
who  have  been  once  regenerated  and  made  heirs  of  Heaven,  but 
who  have  forfeited  their  right  by  the  commission  of  mortal  sin, 
must  have  access  to  the  power  of  the  keys  to  be  again  loosed  from 
the  fetters  that  bind  them. 

Hence  the  Sacrament  of  Penance  is  a  necessity  of  means  to  all 
who  labor  under  the  awful  load  of  mortal  sin.  It  is  also  a  neces- 
sity of  precept  by  reason  of  the  institution  of  Christ,  giving  the 
power  of  binding  and  loosing  to  the  priests  of  trie  Church. 

When  Christ  said,  "Whatsoever  thou  shalt  bind  on  earth,  it 
shall  be  bound  also  in  heaven:  and  whatsoever  thou  shalt  loose 
on  earth,  it  shall  be  loosed  also  in  heaven/'  He  conferred  a  power 
which  it  was  His  blessed  will  should  be  exercised. 

In  a  similar  manner,  when  He  said,  "  Whose  sins  you  shall  for- 
give, they  are  forgiven  them ;  and  whose  sins  you  shall  retain, 
they  are  retained,"  He  invested  His  Apostles  and  their  succes- 
sors—  the  priests  of  the  Church  —  with  a  judicial  power  which 


384      PAROCHIAL   COURSE  OF   INSTRUCTIONS 

would  be  meaningless  if  such  power  were  not  exercised  accord- 
ing to  the  manner  in  which  it  was  conferred. 

The  priest  by  this  investiture  possesses  not  only  the  power  to 
remit  sins,  but  also  the  power  to  retain  them.  Hence  his  function 
is  a  real  judicial  one.  Therefore  his  judicial  pronouncement  in 
the  sentence  of  absolution  would  have  no  significance  whatever 
except  the  penitent  be  proven  worthy  or  unworthy  by  the  witness 
which  he  bears  against  himself  in  the  tribunal  of  Confession. 

When  God  called  Moses  to  the  summit  of  Mount  Sinai  amid 
the  awful  sublimity  fitting  the  presence  of  the  Omnipotence,  He 
gave  him  in  all  its  elaborate  details  the  plan  of  the  Ark  of  the 
Testament;  and  when  afterwards  the  sacred  vessel  was  to  be 
built  He  told  Moses  to  make  it  according  to  the  model  given 
him  in  the  mount.  Thus  God  decrees  concerning  His  holy  or- 
dinances. They  are  to  be  observed  as  He  dictates.  When  Christ 
then  invests  His  priesthood  with  the  fulness  of  power  to  remit 
and  to  retain  sins,  this  power  is  to  be  exercised  in  the  exact 
manner  indicated  by  His  words,  namely,  as  a  judicial  power  pro- 
nounced over  a  confessed  sinner. 

The  precept  of  the  Church  to  receive  this  Sacrament  at  least 
once  a  year  must  be  understood  to  oblige  those  who  have  com- 
mitted grievous  sin.  The  Church  is  the  mouthpiece  of  God, 
through  which  He  teaches  mankind.  As  such  it  follows  that  her 
precepts  must  not  exceed  the  limits  of  the  Divine  ordinances  of 
which  she  is  the  interpreter.  But  as  nothing  but  mortal  sin  ex- 
cludes from  Heaven,  or  destroys,  in  its  entirety,  sanctifying  grace 
in  the  soul,  the  Divine  precept  of  Penance  obliges  only  those  who 
are  spiritually  dead  through  the  guilt  of  mortal  sin.  Hence,  the 
ecclesiastical  precept  of  annual  confession  is  not  obligatory  on 
those  who  are  free  from  mortal  sin. 

Matter  and  form  constitute  the  essential  elements  of  every 
Sacrament.  In  Penance  this  matter,  at  least  the  remote  matter, 
is  sin ;  and  the  form  is  the  absolution  pronounced  by  the  priest : 
"  I  absolve  thee  from  thy  sins."  Besides  these  essentials  of 
matter  and  form  Penance  has  its  integral  parts  —  parts  necessary 
to  its  completeness  —  and  in  the  case  of  at  least  one  of  them, 
necessary  for  its  valid  reception.  These  integral  parts  are  Con- 
trition, Confession,  and  Satisfaction.  St.  Chrysostom  enumer- 


THE  SACRAMENT  OF  PENANCE      385 

ates  these  parts  when  he  says :  "  Penance  induces  the  sinner 
cheerfully  to  undergo  every  rigor ;  his  heart  is  pierced  with  Con- 
trition ;  his  lips  utter  the  Confession  of  his  guilt ;  and  his  actions 
breathe  humility  and  are  accepted  by  God  as  satisfaction."  As 
man  has  sinned  against  God  by  thought,  word,  and  deed,  it  is 
very  befitting  that  his  act  of  reconciliation  with  God  should  em- 
brace the  means  by  which  he  incurred  the  Divine  anger.  Hence, 
inwardly,  he  should  be  filled  with  sorrow  for,  and  detestation  of, 
his  guilt ;  his  lips  should  utter  an  acknowledgment  of  his  repent- 
ance; and  penitential  works  should  be  performed  as  restitution 
to  the  offended  Deity.  These  parts  are  not  to  be  considered  as 
distinct  parts  independent  of  each  other.  At  least  Confession 
and  Contrition  are  so  mutually  connected  that  Confession  must 
be  accompanied  by  Contrition,  and  Contrition  presupposes  the 
intention  to  confess. 

True,  Contrition,  without  Confession,  will  of  itself  appease  the 
Divine  anger.  But  Confession  being  a  precept,  no  one  can  make 
an  act  of  sincere  Contrition  without  at  the  same  time  having  the 
intention  to  comply  with  the  ordinances  of  God  and  His  Church. 
Besides,  Contrition,  in  order  of  itself  to  produce  its  effect  of 
breaking  the  bonds  of  sin,  must  be  of  that  high  and  perfect  order 
that  its  presence  in  the  soul  is  a  rare  disposition.  Hence  the 
infinite  goodness  of  God  has  supplied  the  power  of  the  keys, 
rendering  it  easy  for  the  sinner  to  approach  the  doors  of  recon- 
ciliation. Having  this  in  view,  the  holy  Fathers  declared  that 
by  the  keys  the  gates  of  Heaven  are  thrown  open. 

The  sacraments  produce  what  they  signify,  and  this  significa- 
tion is  mirrored  in  the  sacred  rites  of  the  administration  of  them. 
In  Penance,  a  heart  smitten  with  sorrow  is  the  inward  state  of 
the  penitent.  In  the  ceremonial  rite  attending  the  reception  of 
the  Sacrament,  the  outward  demeanor  of  the  penitent  should  be 
in  harmony  with  this  inward  sorrow.  He  should  reverently  kneel 
at  the  feet  of  the  priest,  regarding  him  as  the  representative  of 
Christ  bearing  the  Divine  seal  which  gives  the  Divine  approval 
to  all  his  pronouncements. 

The  advantages  of  the  worthy  reception  of  the  Sacrament  of 
Penance  are  incalculable.  Even  as  humility  is  the  root  of  all 
virtue,  and  the  whole  beautiful  fabric  of  Christian  perfection 


386     PAROCHIAL  COURSE  OF   INSTRUCTIONS 

rises  high  and  majestic  on  this  foundation  of  humility,  so  the 
penitent  who  becomes  habituated  to  the  self-accusation  of  the 
confessional  learns  to  appreciate  his  own  weakness  and  to  place 
all  his  trust  and  confidence  in  Him  in  whom  we  live,  move,  and 
have  our  being. 

It  is  a  work  of  Divine  favor  which  places  the  sinner  in  the 
friendship  of  God.  "  If,"  says  the  Almighty  by  the  mouth  of  His 
prophet,  "the  wicked  do  penance  for  all  his  sins  which  he  hath 
committed,  and  keep  all  my  commandments,  and  do  judgment, 
and  justice,  living  he  shall  live,  and  ...  I  will  not  remember 
all  his  iniquities  that  he  hath  done"  (Ezek.  18,  21).  And  again, 
in  the  words  of  the  Apostle :  "  If  we  confess  our  sins,  he  is  faith- 
ful and  just,  to  forgive  us  our  sins "  (i  John  i.  9). 

How  PEACE  THAT  HAS  BEEN  LOST  MAY  BE  REGAINED 

BY  THE  REV.  M.  BOSSAERT 

Our  Divine  Saviour  was  announced  by  the  prophet  Isaias  as 
the  Prince  of  Peace,  and  at  His  birth  the  angels  proclaimed  peace 
to  men.  Now,  when  He  has  accomplished  the  great  work  of  our 
redemption,  our  risen  Lord  greets  His  followers  with  the  words, 
"  Peace  be  with  you."  In  order  to  supply  men  with  the  means 
of  regaining  peace  of  heart  after  losing  it  by  sin,  He  breathed 
On  His  Apostles  and  addressed  to  them  the  memorable  words: 
"  Receive  ye  the  Holy  Ghost.  Whose  sins  you  shall  forgive, 
they  are  forgiven  them ;  and  whose  sins  you  shall  retain,  they 
are  retained."  It  was  on  this  occasion,  as  you  know,  that  our 
divine  Saviour  instituted  the  Holy  Sacrament  of  Penance.  Let 
us  take  this  Sacrament  as  the  subject  of  our  meditation  to-day. 

I.  It  was  by  no  mere  accident  that  our  Lord  instituted  this 
Sacrament  on  the  evening  after  His  glorious  Resurrection.  By 
His  Passion  and  death  He  had  reconciled  the  whole  human  race 
with  God,  and  obtained  grace  for  all  men.  Now  He  wished  to 
provide  a  means  whereby  the  grace  of  forgiveness,  that  He  had 
won  for  all,  should  be  conferred  upon  each  individual,  a  means 
whereby  the  full  tide  of  God's  grace  might  be  conveyed  by  in- 
numerable channels  to  every  needy  soul.  Therefore  when,  after 
completing  the  work  of  our  redemption,  He  again  appeared  in 


THE   SACRAMENT   OF   PENANCE  387 

the  midst  of  His  disciples,  His  first  care  was  to  institute  a  per- 
manent means  of  enabling  every  human  being  who  truly  and 
earnestly  desires  it  to  participate  in  the  forgiveness  of  sins. 
This  is  the  Holy  Sacrament  of  Penance,  which  He  instituted 
when  He  gave  to  His  Apostles  and  their  successors  power  and 
authority  to  remit  in  His  Name  the  sins  of  all  who  are  of  a 
contrite  heart. 

II.  By  instituting  the  Sacrament  of  Penance,  that  is  so  neces- 
sary and  so  beneficial  to  us  all,  our  Divine  Saviour  gave  us  fresh 
proof  of  His  infinite  love  and  mercy,  and  we  must  always  be 
grateful  to  Him  for  it.    In  this  way  He  made  the  Apostles  and 
their  successors,  and  all  priests  possessing  faculties  from  their 
bishop,  the  friends,  confessors,  and  counsellors  of  His  people. 
A  Catholic  readily  confides  in  them  and  opens  his  heart  to  them, 
disclosing  all  his  inclinations,  his  passions,  and  the  motives  of 
his  actions.     A  confessor  can  point  out  the  dangers  in  his  con- 
dition, and  the  proximate  and  remote  consequences  of  his  ac- 
tions; he  can  admonish  him  as  a  father,  and  warn  him  against 
possible  disasters;  he  can  spur  him  on  to  adopt  a  way  of  life 
that  will  make  him  pleasing  to  God  and  man,  and  happy  both  in 
this  life  and  the  next;  he  can  show  him  how  to  resist  sin  in  the 
future,  and  how  eventually  to  overcome  it ;  he  can  suggest  means 
of  improvement  and  of  attaining  perfection;  in  short,  he  can  be 
his  instructor  and  the  physician  of  his  soul. 

III.  Many  would  have  made  shipwreck  of  their  lives  had  they 
not  been  warned  in  time  by  their  confessor;  many  would  have 
plunged  deeper  and  deeper  into  sin,  had  not  his  voice  induced 
them  to  return  to  the  safe  path ;  many  would  have  rendered 
themselves  miserable  for  time  and  for  eternity,  had  the  Holy 
Sacrament  of  Penance  not  existed,  had  they  never  confessed  their 
sins,  and  had  they  not  thus  been  extricated  from  the  abyss  into 
which    they    had    fallen.     How    useful    and   beneficial    is    this 
Sacrament ! 

Let  us  therefore  thank  our  Lord  most  heartily  for  His  good- 
ness in  instituting  this  sacrament,  which  makes  it  so  easy  for 
us  to  cleanse  ourselves  from  the  guilt  of  our  sins;  and  let  us 
show  our  gratitude  by  frequently  availing  ourselves  of  this  holy 
Sacrament,  and  always  preparing  carefully  and  conscientiously 


388      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

for  its  reception.  If  we  do  this,  it  will  be  of  the  greatest  benefit 
to  us,  and  bring  us  a  rich  blessing,  so  that  we  shall  enjoy  true 
peace  both  in  this  world  and  for  all  eternity.  Amen. 

References 

MacDonald,  in  The  Sacraments;  Graham,  "The  Ritual  of  Penance," 
in  Pulpit  Comm.,  Vol.  IV,  p.  323 ;  Gibbons,  in  The  Faith  of  our  Fathers, 
ch.  xxvi ;  Parks,  in  The  Sunday  Gospels  Explained,  etc.,  p.  133 ;  Corsi, 
in  Little  Sermons  on  the  Catechism;  Carson,  in  A  Year's  Sermons,  Series 
II ;  Rickaby,  in  Horn.  Monthly,  March,  1920 ;  Bossuet,  in  Great  French 
Sermons,  Series  I. 

Cath.  Encyc.,  Vol.  XI,  pp.  618  ff. ;  Summa  Theol.,  Ill,  qq.  84-90;  Suppl., 
qq.  17-28;  Tanquerey,  Theol.  Dog.,  De  Penitentia,  Nos.  3  ff. ;  Hurter, 
Theol.  Dog.,  Vol.  Ill,  Nos.  635  ff.;  Pohle-Preuss,  The  Sacraments, 
Vol.  Ill,  p.  72;  Vaughan,  The  Divine  Armory,  etc.,  pp.  790  ff. ;  Callan, 
Illustrations  for  Sermons,  etc.,  pp.  210  ff. ;  Berington  and  Kirk,  The  Faith 
of  Catholics,  Vol.  Ill,  pp.  i  ff. ;  Bellord,  Meditations,  etc.,  Vol.  II, 
PP-  300,  310. 


SECOND  SUNDAY  AFTER  EASTER 

SUBJECT 

ECCLESIASTICAL  ORDERS  AND  THE  HIERARCHY 
OF   THE   CHURCH 

TEXT 

You  are  now  converted  to  the  shepherd  and  bishop  of  your  souls.  — 
I  PETER  ii.  25. 

/  am  the  good  shepherd;  and  I  know  mine,  and  mine  know  me. — 
JOHN  x.  14. 

Analysis 

INTRODUCTION.  In  to-day's  Gospel  our  Saviour  likens  the  re- 
lations between  Himself  and  the  faithful  to  those  which  exist 
between  a  shepherd  and  his  flock.  As  the  shepherd  guides,  pro- 
tects, and  feeds  his  sheep,  so  our  Lord  provides  for  the  souls 
of  men.  Before  ascending  to  His  Father  after  the  Resurrec- 
tion, the  Saviour  confided  to  St.  Peter  and  his  successors  in  the 
Church  the  office  of  chief  visible  shepherd  on  earth  when  he 
said:  "Feed  my  lambs,"  "feed  my  sheep"  (John  xxi.  15,  16, 
17).  Under  the  Pope,  the  successor  of  St.  Peter,  there  are  many 


ECCLESIASTICAL   ORDERS  389 

subordinate  and  assistant  shepherds  constituting  the  clergy  of  the 
Church.  In  order  that  the  dignity  and  veneration  proper  to  the 
priesthood  may  be  more  manifest,  there  are  various  lesser  offices 
which  serve  it  and  are  preparatory  to  it.  A  man  passes  from  the 
state  of  a  layman  to  that  of  a  cleric  by  reception  of  ecclesiastical 
tonsure.  After  Tonsure  he  receives  in  turn  the  four  Minor 
Orders;  and  then  in  course  of  time  the  Major  Orders  of  Sub- 
diaconate,  Diaconate,  and  Priesthood  are  conferred  upon  him. 

I.  Explanation  of  the  meaning  and  functions  of  tonsure 
and  the  four  minor  orders.     I.  Tonsure  is  not  an  order,  but 
it  admits  the  recipient  to  the  state  and  privileges  of  clerics.    2. 
Porter :  The  duty  of  porters  is  to  take  care  of  the  keys  and  doors 
of  the  Church,  ring  the  bell  for  services,  etc.    3.  Reader:   It  is 
the  duty  of  readers  to  instruct  converts  in  the  rudiments  of  faith, 
to  take  charge  of  the  sacred  books,  to  act  as  secretaries  to  Bishops 
and  priests,  etc.     4.  Exorcist:    The  duty  of  exorcists  was  to 
expel  evil  spirits  from  the  bodies  of  the  possessed.     Diabolical 
possession  was  very  common  in  the  early  days  of  the  Church. 
Exorcism  since  the  fifth  century  may  not  be  used  without  per- 
mission of  the  Bishop.     5.  Acolyte  serves  the  deacon  and  sub- 
deacon  at  Mass  officially.    Lay  persons  may  assist  the  priest,  but 
not  officially. 

II.  Major    Orders,      i.  Subdiaconate :    The    subdeacon   as- 
sists the  deacon  at  Mass,  handles  the  sacred  vessels  that  do  not 
contain  the  Blessed   Sacrament,  and  prepares  the  altar  linen. 
Two  obligations  accompany  the  subdiaconate,  namely,  perpetual 
chastity  and  the  daily  recitation  of  the  divine  office.     It  is  be- 
fitting that  the  clergy  should  be  unmarried  because  they  are  rep- 
resentatives of  Christ  and  ministers  of  the  Holy  Eucharist,  and 
because  the  celibate  state  is  more  perfect  and  a  celibate  clergy 
more  beneficial  to  the  people.     This,  however,  is  a  matter  of 
Church  discipline  only.     The  Church  permits  marriage  to  some 
of  the  Oriental  clergy.     2.  Diaconate:  The  deacon  serves  the 
Bishops  and  priests  at  the  altar,  as  the  Levites  served  the  priests 
in  the  Old  Law.     3.  The  Priesthood:  The  distinctive  office  of 


390      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

the  priest  is  to  offer  the  Sacrifice  of  Mass,  administer  the  Sacra- 
ments, to  preach,  bless,  and  rule. 

III.  The  various  degrees  of  the  Priesthood,  i.  The  first 
degree  is  that  of  priests,  who  preside  over  the  faithful  com- 
mitted to  them.  2.  The  second  degree  is  that  of  Bishops,  who 
rule  over  dioceses  allotted  to  them.  3.  The  third  degree  is  that  of 
Archbishops,  who  preside  over  the  Bishops  of  a  province.  4.  A 
Primate  is  the  chief  Archbishop  of  a  country.  5.  Patriarchs  are 
Bishops  with  special  jurisdiction.  6.  Cardinals  are  princes  of 
the  Church  who  elect  and  advise  the  Pope.  7.  The  Pope  is  the 
supreme  visible  head  of  the  universal  Church. 

CONCLUSION.  I.  The  Priesthood  is  the  height  of  Orders  in 
the  Church,  as  the  Papacy  is  the  supreme  degree  of  jurisdiction. 
2.  Reverence  and  loyalty  to  the  ministers  of  the  Church  means 
reverence  and  loyalty  to  Christ. 

Catechism  of  the  Council  of  Trent,  Part  II 

NUMBER  OF  ORDERS 

With  regard  to  the  number  of  orders,  the  words  of  the  Coun- 
cil of  Trent  are :  "  Since  the  ministry  of  so  exalted  a  priesthood 
is  a  divine  thing,  it  was  meet,  in  order  to  surround  it  with  the 
greater  dignity  and  veneration,  that  in  the  admirable  economy  of 
the  Church  there  should  be  several  distinct  orders  of  ministers, 
intended  by  their  office  to  serve  the  priesthood,  and  so  disposed, 
that,  beginning  with  the  clerical  tonsure,  they  may  ascend  grad- 
ually through  the  lesser  to  the  greater  orders."  Their  number, 
according  to  the  uniform  and  universal  doctrine  of  the  Catholic 
Church,  is  seven:  porter,  reader,  exorcist,  acolyte,  subdeacon, 
deacon,  and  priest.1  That  these  compose  the  number  of  min- 
isters in  the  Church  may  be  proved  from  the  functions  neces- 
sary to  the  solemn  celebration  of  Mass,  and  to  the  consecration 
and  administration  of  the  Holy  Eucharist,  for  which  they  were 
principally  instituted.  Of  these  some  are  greater,  which  are  also 

1  These  orders  are  mentioned  by  Dionys.  lib.  Eccl.  Hier.  cap.  3 ;  Pope 
Cornel,  epist.  ad  Fab.  episcop.  Antioch.  in  Euseb.  Hist.  Eccles.  lib.  6, 
caP-  35;  C.  of  Carth.  4,  can.  4,  seq. ;  Ignat.  epist.  ad  Antioch. 


ECCLESIASTICAL   ORDERS  391 

called  "  Holy,"  some  lesser,  which  are  called  "  Minor  Orders." 
The  greater  or  Holy  Orders  are  Subdeaconship,  Deaconship,  and 
Priesthood;  the  lesser  or  Minor  Orders  are  Porter,  Reader, 
Exorcist,  and  Acolyte.  To  facilitate  the  duty  of  the  pastor,  par- 
ticularly when  conveying  instruction  to  those  who  are  about  to 
receive  any  of  the  orders,  it  is  necessary  to  say  a  few  words  on 
each. 

TONSURE,  ITS  FORM,  ORIGIN,  AND  IMPORT 

We  shall  begin  with  the  Tonsure,  which  is  a  sort  of  preparation 
for  receiving  orders.  As  persons  are  prepared  for  Baptism  by 
exorcisms,  and  for  marriage  by  espousals,  so  those  who  are  con- 
secrated to  God  by  Tonsure  are  prepared  for  admission  to  the 
Sacrament  of  Orders.  Tonsure  declares  what  manner  of  person 
he  should  be  who  desires  to  receive  orders.  The  name  "  cleric," 
which  he  receives  then  for  the  first  time,  implies  l  that  thencefor- 
ward he  has  taken  the  Lord  for  his  inheritance,  like  those  who  in 
the  Old  Law  were  consecrated  to  the  service  of  God,  and  to 
whom  the  Lord  forbade  that  any  portion  of  the  ground  should  be 
distributed  in  the  land  of  promise,  saying,  "  I  am  thy  portion  and 
inheritance."  2  This,  although  true  of  all  Christians,  applies  in  a 
special  manner  to  those  who  have  been  consecrated  to  the  min- 
istry.8 In  Tonsure  the  hair  of  the  head  is  cut  in  the  form  of  a 
crown,  and  should  be  worn  in  that  form,  enlarging  the  crown  ac- 
cording as  the  ecclesiastic  advances  in  orders.  This  form  of  the 
tonsure  the  Church  teaches  to  be  of  Apostolic  origin  :  it  is  men- 
tioned by  the  most  ancient  and  venerable  Fathers,  by  St.  Denis  the 
Areopagite,4  by  St.  Augustine,5  and  by  St.  Jerome.0 

It  is  said  that  the  tonsure  was  first  introduced  by  the  prince 
of  the  Apostles  in  honor  of  the  crown  of  thorns  which  was 
pressed  upon  the  head  of  the  Redeemer,  so  that  what  was  de- 
vised by  the  impiety  of  the  Jews  for  the  ignominy  and  torture 
of  Christ  may  be  recalled  by  his  Apostles  as  their  ornament  and 


sors,  a  lot  *  Num.  xviii.  20. 

See  Jerome,  epist  2,  ad  Nepot.    Cited  12,  q.  I,  c.  clericus. 
Dionys.  de  Eccles.  Hier.  c.  6,  part  2. 
Aug.  serm.  17,  ad  Fratres  in  Eremo. 

Jerome,  in  cap.  44,  Ezech.    See  Rhaban.  Maur.  lib.  de  institut.  cleric.  ; 
Bed.  lib.  hist  5,  Angl.  c.  22. 


392      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

glory.  It  was  also  intended  to  signify  that  the  ministers  of  re- 
ligion are  in  all  things  so  to  comport  themselves  as  to  carry  about 
them  the  figure  and  the  likeness  of  Christ. 

Some,  however,  assert  that  tonsure  is  an  emblem  of  the  royal 
dignity,  which  belongs  peculiarly  to  those  who  are  specially  called 
to  the  inheritance  of  God ;  for  to  the  ministers  of  the  Church  be- 
longs in  a  peculiar  manner  what  the  Apostle  Peter  says  of  all 
Christians:  "You  are  a  chosen  generation,  a  kingly  priesthood, 
a  holy  nation."  * 

Others  are  of  opinion  that  tonsure,  which  is  cut  in  the  form  of 
a  circle,  the  most  perfect  of  all  figures,  is  emblematic  of  the  supe- 
rior perfection  of  the  ecclesiastical  state ;  or  that,  as  it  consists  of 
cutting1  off  hair,  which  is  a  sort  of  superfluity,  it  implies  a  con- 
tempt of  worldly  things  and  a  detachment  from  all  earthly  cares 
and  concerns. 


The  order  of  Porter  follows  Tonsure.  Its  duty  consists  in 
taking  care  of  the  keys  and  door  of  the  Church,  and  in  suffering 
none  to  enter  to  whom  entrance  is  prohibited.  The  porter  also 
assisted  at  the  Holy  Sacrifice,  and  took  care  that  no  one  should 
approach  too  near  the  altar  or  interrupt  the  celebrant.  To  the 
order  of  Porter  also  belonged  other  functions,  as  is  clear  from 
the  forms  used  at  his  consecration.  Taking  the  keys  from  the 
altar  and  handing  them  to  him,  the  Bishop  says :  "  CONDUCT  YOUR- 
SELF AS  HAVING  TO  RENDER  AN  ACCOUNT  TO  GOD  FOR  THOSE 
THINGS  WHICH  ARE  KEPT  UNDER  THESE  KEYS."  That  in  the  an- 

cient  Church  this  office  was  one  of  considerable  dignity  may  be 
inferred  from  still  existing  ecclesiastical  observances;  for  to  the 
porter  belonged  the  office  of  treasurer  of  the  Church,  to  which 
was  also  attached  that  of  guardian  of  the  sacristy,  —  stations,  the 
duties  of  which  are  still  numbered  among  the  most  honorable 
functions  of  the  ecclesiastic.2 

1  i  Pet.  ii.  9. 

i*  On  Porter,  see  C.  of  Trent,  sess.  23,  de  reform,  c.  17;  C.  of  Toledo, 
c.  6,  cited  dist.  23,  Ostiar. ;  Isid.  lib.  de  Eccl.  c.  14;  dist.  25,  c.  perfectis, 
and  Baron.  Annal.  Eccl.  an.  34,  num.  287,  et  an.  44,  num.  78,  80. 


ECCLESIASTICAL   ORDERS  393 

READER 

The  second  among  the  Minor  Orders  is  that  of  Reader.  To 
him  it  belongs  to  read  to  the  people,  in  a  clear  and  distinct  voice, 
the  Sacred  Scriptures,  particularly  those  which  are  read  at  Mat- 
ins. On  him  also  devolved  the  task  of  instructing  the  faithful  in 
the  rudiments  of  the  faith.  Hence  the  Bishop,  in  presence  of  the 
people,  handing  him  a  book  which  contains  what  belongs  to  the 
exercise  of  this  function,  says:  "RECEIVE  [THIS  BOOK,]  AND 

BE  YOU  A  REHEARSER  OF  THE  WORD  OF  GOD,  DESTINED,  IF  YOU 
APPROVE  YOURSELF  FAITHFUL  AND  USEFUL  IN  THE  DISCHARGE 
OF  YOUR  OFFICEJ  TO  HAVE  A  PART  WITH  THOSE  WHO  FROM  THE 
BEGINNING  HAVE  ACQUITTED  THEMSELVES  WELL  IN  THE  MINISTRY 
OF  THE  DIVINE  WORD."  x 

EXORCIST 

The  third  order  is  that  of  Exorcist.  To  him  is  given  power 
to  invoke  the  name  of  the  Lord  over  persons  possessed  by  un- 
clean spirits.  Hence  the  Bishop,  when  ordaining  the  exorcist, 
hands  him  a  book  containing  the  exorcisms,  and  says :  "  TAKE 

THIS  AND  COMMIT  "IT  TO  MEMORY,  AND  HAVE  POWER  TO  IMPOSE 
HANDS  ON  PERSONS  POSSESSED,  BE  THEY  BAPTIZED  OR  CATECHU- 
MENS." 2 

ACOLYTE 

The  fourth  and  last  among  the  Minor  Orders  is  that  of  Aco- 
lyte. The  duty  of  the  acolyte  is  to  attend  and  serve  those  in  holy 
orders,  deacons  and  subdeacons,  in  the  ministry  of  the  altar. 
The  acolyte  also  attends  to  the  lights  used  at  the  celebration  of  the 
Holy  Sacrifice,  particularly  while  the  Gospel  is  read.  At  his  ordi- 
nation, therefore,  the  Bishop,  having  carefully  admonished  him 
of  the  nature  of  the  office  which  he  is  about  to  assume,  places  in 
his  hand  a  light,  with  these  words :  "  RECEIVE  THIS  CANDLESTICK 

AND  CANDLE,  AND  KNOW  THAT  HENCEFORWARD  YOU  ARE  APPOINTED 

1  See  Cypr.  epist  33,  and  Tertull.  de  prescript,  c.  6r,  and  Baron.  Annal. 
Eccl.  anno.  34,  num.  287,  et  an.  54,  num.  78,  79,  an.  153,  num.  93,  an.  456, 
num.  20. 

1  Concerning  Exorcist,  see  authors  cited  above,  and  Baronius,  Annal. 
Eccl.  an.  34,  num.  287,  an.  44,  num.  78,  80,  an.  237,  num.  89;  an.  56,  num. 
5;  8,  9,  10,  ii,  12. 


394      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

TO  LIGHT  THE  CHURCH,  IN  THE  NAME  OF  THE  LORD."      He  then 

hands  him  empty  cruets,  intended  to  supply  wine  and  water  for 
the  sacrifice,  saying :  "  RECEIVE  THESE  CRUETS,  WHICH  ARE  TO 
SUPPLY  WINE  AND  WATER  FOR  THE  EUCHARIST  OF  THE  BLOOD  OF 
CHRIST,  IN  THE  NAME  OF  THE  LORD."  * 

SUBDEACON 

Minor  Orders,  which  do  not  come  under  the  denomination  of 
Holy,  and  which  have  hitherto  formed  the  subject-matter  of  our 
exposition,  are,  as  it  were,  the  vestibule  through  which  we  ascend 
to  Holy  Orders.  Among  the  latter  the  first  is  that  of  subdeacon : 
his  office,  as  the  name  implies,  is  to  serve  the  deacon  in  the  min- 
istry of  the  altar :  to  him  it  belongs  to  prepare  the  altar-linen,  the 
sacred  vessels,  the  bread  and  wine  necessary  for  the  Holy  Sacri- 
fice, to  minister  water  to  the  priest  or  Bishop  at  the  washing  of 
the  hands  at  Mass,  to  read  the  Epistle,  a  function  which  was  for- 
merly discharged  by  the  deacon,  to  assist  at  Mass  in  the  capacity 
of  a  witness,  and  see  that  the  priest  be  not  disturbed  by  any  one 
during  its  celebration. 

These  functions,  which  appertain  to  the  ministry  of  the  Sub- 
deacon,  may  be  learned  from  the  solemn  ceremonies  used  at  his 
consecration.  In  the  first  place,  the  Bishop  admonishes  him 
that  by  his  ordination  he  assumes  the  solemn  obligation  of  perpet- 
ual continence,  and  proclaims  aloud  that  he  alone  is  eligible  to  this 
office  who  is  prepared  freely  to  embrace  this  law.  In  the  next 
place,  when  the  solemn  prayer  of  the  Litanies  has  been  recited, 
the  Bishop  enumerates  and  explains  the  duties  and  functions  of 
the  subdeacon.  This  done,  each  of  the  candidates  for  ordination 
receives  from  the  Bishop  a  chalice  and  consecrated  paten,  and 
from  the  archdeacon,  cruets  filled  with  wine  and  water,  and  a 
basin  and  towel  for  washing  and  drying  the  hands,  to  remind  him 
that  he  is  to  serve  the  deacon.  These  ceremonies  the  Bishop  ac- 
companies with  this  solemn  admonition :  "  SEE  WHAT  SORT  OF 

MINISTRY  IS  CONFIDED  TO  YOU:  I  ADMONISH  YOU  THEREFORE  SO 
TO  CONDUCT  YOURSELVES  AS  TO  BE  PLEASING  IN  THE  SIGHT  OF 

GOD."    Additional  prayers  are  then  recited,  and  when  finally  the 

1  See  also  Cypr.  epist.  55,  and  Baronius,  Annal.  Eccl.  an.  44,  num.  39, 
num.  80. 


ECCLESIASTICAL   ORDERS  395 

Bishop  has  clothed  the  subdeacon  with  the  sacred  vestments,  when 
putting  on  each  of  which  he  makes  use  of  appropriate  words  and 
ceremonies,  he  then  hands  him  the  book  of  the  Epistles,  saying: 
"  RECEIVE  THE  BOOK  OF  THE  EPISTLES,  AND  HAVE  POWER  TO  READ 
THEM  IN  THE  CHURCH  OF  GOD,  BOTH  FOR  THE  LIVING  AND  THE 

DEAD."  l 

DEACON 

The  second  among  the  Holy  Orders  is  that  of  deacon.  His 
ministry  is  more  comprehensive,  and  has  been  always  deemed 
more  holy.  To  him  it  belongs  constantly  to  accompany  the 
Bishop,  to  attend  him  when  preaching,  to  assist  him  and  the 
priest  also  during  the  celebration  of  the  Holy  Mysteries  and  at 
the  administration  of  the  Sacraments,  and  to  read  the  Gospel  at 
the  Sacrifice  of  the  Mass. 

In  the  primitive  ages  of  the  Church  he  not  unfrequently  ex- 
horted the  faithful  to  attend  to  the  divine  worship,  and  adminis- 
tered the  chalice  in  those  churches  in  which  the  faithful  received 
the  Holy  Eucharist  under  both  kinds.  In  order  to  administer  to 
the  wants  of  the  needy,  to  him  was  also  committed  the  distribu- 
tion of  the  goods  of  the  Church. 

To  the  deacon  also,  as  the  eye  of  the  Bishop,  it  belongs  to  in- 
quire and  ascertain  who  within  his  diocese  lead  lives  of  piety  and 
edification,  and  who  do  not ;  who  attend  the  Holy  Sacrifice  of  the 
Mass  and  the  instructions  of  their  pastors,  and  who  do  not ;  that 
thus  the  Bishop,  made  acquainted  by  him  with  these  matters, 
may  be  enabled  to  admonish  each  offender  privately,  or,  should 
he  deem  it  more  conducive  to  their  reformation,  to  rebuke  and 
correct  them  publicly.  He  also  calls  over  the  names  of  catechu- 
mens, and  presents  to  the  Bishop  those  who  are  to  be  promoted 
to  orders.  In  the  absence  of  the  Bishop  and  priest,  he  is  also 
authorized  to  expound  the  Gospel  to  the  people,  not  however 
from  an  elevated  place,  to  make  it  understood  that  this  is  not  one 
of  his  ordinary  functions. 

That  the  greatest  care  should  be  taken  that  no  unworthy  per- 

1  Concerning  Subdeacons,  see  also  Cyprian,  epist.  24,  42;  dist.  17,  c.  pres- 
byteris ;  Can.  Apost.  can.  25 ;  C.  of  Carthage,  4,  can.  5 ;  C.  of  Aries,  2, 
can.  2 ;  C.  of  Orleans,  3,  cap.  2 ;  C.  of  Elvira,  can.  33 ;  Leo  I,  Epist.  82 ; 
Annal.  Eccl.  an.  14,  num.  79,  80;  an.  253,  num.  72,  97;  an.  239,  num.  21; 
an.  324,  num.  128;  an.  588,  num<  48;  an.  589,  num.  6;  an.  1057,  num.  32. 


396      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

son  be  advanced  to  the  office  of  Deacon  is  evinced  by  the  empha- 
sis with  which  the  Apostle,  writing  to  Timothy,  dwells  on  the 
morals,  the  virtue,  the  integrity  which  should  mark  the  lives  of 
those  who  are  invested  with  this  sacred  character.1  The  rites 
and  ceremonies  used  at  his  ordination  also  sufficiently  convey  the 
same  lesson  of  instruction.  The  prayers  used  at  the  ordination 
of  a  deacon  are  more  numerous  and  solemn  than  at  that  of  a 
subdeacon;  his  person  is  invested  with  the  sacred  stole;  of  his 
ordination,  as  of  that  of  the  first  deacons  who  were  ordained  by 
the  Apostles,2  the  imposition  of  hands  also  forms  a  part;  and, 
finally,  the  book  of  the  Gospels  is  handed  to  him  by  the  Bishop 
with  these  words :  "  RECEIVE  POWER  TO  READ  THE  GOSPEL;  IN  THE 
CHURCH  OF  GOD,  AS  WELL  FOR  THE  LIVING  AS  FOR  THE  DEAD,  IN 
THE  NAME  OF  THE  LORD."  3 

PRIEST 

The  third  and  highest  degree  of  all  Holy  Orders  is  the  Priest- 
hood. Persons  raised  to  the  Priesthood  the  Holy  Fathers  dis- 
tinguish by  two  names:  they  are  called  "presbyters,"  which  in 
Greek  signifies  elders,  and  which  was  given  them  not  only  to 
express  the  mature  years  required  by  the  Priesthood,  but  still 
more  the  gravity  of  their  manners,  their  knowledge  and  prudence. 
"  Venerable  old  age  is  not  that  of  long  time,  nor  counted  by  the 
number  of  years :  but  the  understanding  of  a  man  is  gray  hairs."  * 
They  are  also  called  "priests"  (sacerdotes),  because  they  are 
consecrated  to  God,  and  to  them  it  belongs  to  administer  the  sac- 
raments and  to  handle  sacred  things. 

THE  PRIESTHOOD  TWOFOLD 

But  as  the  Priesthood  is  described  in  the  Sacred  Scriptures  as 
twofold,  internal  and  external,  a  line  of  distinction  must  be  drawn 

i  i  Tim.  iii.  8.  «  Acts  vi.  6. 

«  Concerning  Deacons,  see  also  Clement  of  Rome,  Constit.  Apostol. 
lib.  2,  c.  6;  Cypr.  de  lapsis.;  Amb.  lib.  i,  offic.  c.  41;  Leo  I,  serm.  de 
S.  Laurent.;  Clem.  Rom.  epist.  I,  ad  Jacob.  Fratrem  Domini;  Jerome, 
epist  48;  Baron.  Annal.  Eccl.  an.  33,  num.  41 ;  an.  34,  num.  283;  an.  285, 
287;  an.  34,  num.  316;  an.  44,  num.  78,  80;  an.  57,  num.  31,  195;  an.  58, 
num.  102;  an.  112,  num.  7,  8,  9;  an.  316,  num.  48;  an.  324,  num.  325 ;  an.  325, 
num.  152;  an.  401,  num.  44,  47;  an.  508,  num.  15;  an.  741,  num.  12. 

«  Wisd.  4,  8. 


ECCLESIASTICAL   ORDERS  397 

between  them,  that  the  pastor  may  have  it  in  his  power  to  explain 
to  the  faithful  the  Priesthood  which  is  here  meant. 

The  internal  Priesthood  extends  to  all  the  faithful  who  have 
been  baptized,  particularly  to  the  just,  who  are  anointed  by  the 
Spirit  of  God,  and  by  divine  grace  are  made  living  members  of 
the  High  Priest  Christ  Jesus.  Through  faith  inflamed  by  charity, 
they  offer  spiritual  sacrifices  to  God  on  the  altar  of  their  hearts, 
and  in  the  number  of  these  sacrifices  are  to  be  reckoned  good  and 
virtuous  actions,  referred  to  the  glory  of  God.  Hence  we  read 
in  the  Apocalypse  that  Christ  hath  "  washed  us  from  our  sins 
in  his  own  blood,  and  made  us  a  kingdom,  and  priests  to  God 
and  his  Father." 1  The  doctrine  of  St.  Peter  to  the  same  effect 
we  find  recorded  in  these  words :  "  Be  you  also  as  living  stones 
built  up,  a  spiritual  house,  a  holy  priesthood,  to  offer  up  spiritual 
sacrifices,  acceptable  to  God  by  Jesus  Christ." 2  The  Apostle  also 
exhorts  us  to  present  our  bodies  "  a  living  sacrifice,  holy,  pleasing 
unto  God,"  our  reasonable  service;3  and  David  had  said  long 
before :  "  A  sacrifice  to  God  is  an  afflicted  spirit :  a  contrite  and 
humble  heart,  O  God,  thou  wilt  not  despise."  4  That  all  these 
passages  refer  to  the  internal  Priesthood,  it  requires  little  dis- 
cernment to  discover. 

The  external  Priesthood,  on  the  contrary,  does  not  extend  in- 
discriminately to  the  great  body  of  the  faithful ; 5  it  pertains  only 
to  a  certain  class  of  persons  who,  being  invested  with  this  august 
character,  and  consecrated  to  God  by  the  lawful  imposition  of 
hands  and  the  solemn  ceremonies  of  the  Church,  are  devoted  to 
some  particular  office  in  the  sacred  ministry. 

THIS  DISTINCTION  OBSERVABLE  IN  THE  OLD  LAW 

This  distinction  of  Priesthood  is  observable  even  in  the  Old 
Law.  We  have  already  seen  that  David  spoke  of  the  internal 
Priesthood ;  and  with  regard  to  the  external,  the  numerous  com- 
mands delivered  by  God  to  Moses  and  Aaron  in  reference  to  it 
are  too  well  known  to  require  special  mention.  Moreover,  the 
Almighty  appointed  the  tribe  of  Levi  to  the  ministry  of  the  tem- 

•  Apoc.  i.  5,  6.        *  I  Pet.  ii.  5.         *  Rom.  xii.  i.       «  Ps.  1.  19. 

•  Amb.  lib.  4,  de  sacram.  cap.  i ;  Aug.  lib.  10,  de  civ.  Dei.  cc.  6,  10; 
Leo.  serm.  3,  de  Annivers  Pontific. 


398     PAROCHIAL   COURSE  OF  INSTRUCTIONS 

pie,  and  forbade  by  an  express  law  that  any  member  of  a  different 
tribe  should  assume  that  function.  Osias,  stricken  by  God  with 
leprosy  for  having  usurped  the  sacerdotal  office,  was  visited  with 
the  heaviest  chastisement  for  his  arrogant  and  sacrilegious  in- 
trusion.1 Since,  then,  we  find  this  same  distinction  of  internal 
and  external  Priesthood  in  the  New  Law,  the  faithful  are  to  be 
informed  that  we  here  speak  of  the  external  only,  for  that  alone 
belongs  to  the  Sacrament  of  Holy  Orders. 


The  office  of  the  priest  is,  then,  as  the  rites  used  at  his  ordina- 
tion declare,  to  offer  sacrifice  to  God,  and  to  administer  the  Sac- 
raments of  the  Church. 

The  Bishop,  and  after  him  the  priests  who  may  be  present, 
impose  hands  on  the  candidate  for  Priesthood;  then  placing  a 
stole  on  his  shoulders,  he  adjusts  it  in  the  form  of  a  cross,  to  sig- 
nify that  the  priest  receives  strength  from  above,  to  enable  him 
to  carry  the  cross  of  Jesus  Christ,  to  bear  the  sweet  yoke  of  His 
divine  law,  and  to  enforce  this  law,  not  by  word  only,  but  also  by 
the  eloquent  example  of  a  holy  life. 

The  Bishop  next  anoints  the  candidate's  hands  with  sacred  oil, 
gives  him  a  chalice  containing  wine  and  a  paten  with  bread,  say- 
ing :  "  RECEIVE  POWER  TO  OFFER  SACRIFICE  TO  GOD,  AND  TO  CELE- 
BRATE MASS  AS  WELL  FOR  THE  LIVING  AS  FOR  THE  DEAD."  By 

these  words  and  ceremonies  he  is  constituted  an  interpreter  and 
mediator  between  God  and  man,  the  principal  function  of  the 
Priesthood. 

Finally,  placing  his  hands  on  the  head  of  the  person  to  be  or- 
dained, the  Bishop  says:  "RECEIVE  YE  THE  HOLY  GHOST. 
WHOSE  SINS  YOU  SHALL  FORGIVE,  THEY  ARE  FORGIVEN  THEM: 
AND  WHOSE  SINS  YOU  SHALL  RETAIN,  THEY  ARE  RETAINED."  2  He 
is  thus  invested  with  that  divine  power  of  forgiving  and  retain- 
ing sins  which  was  conferred  by  our  Lord  on  his  disciples.  These 
are  the  principal  and  peculiar  functions  of  the  Priesthood. 

1  I  Par.  xxvi.  18,  19.  «  John  iii.  xx.  22,  23. 


ECCLESIASTICAL   ORDERS  399 

THE   PRIESTHOOD,   ALTHOUGH    ONE,    HAS   DIFFERENT  DEGREES 
OF  DIGNITY  AND  POWER 

The  order  of  Priesthood,  although  essentially  one,  has  differ- 
ent degrees  of  dignity  and  power.  The  first  is  confined  to  those 
who  are  simply  called  priests,  and  whose  functions  we  have  now 
explained. 

The  second  is  that  of  Bishops,  who  are  placed  over  their  re- 
spective Sees,  to  govern  not  only  the  other  ministers  of  the 
Church  but  also  the  faithful,  and  with  sleepless  vigilance  and  un- 
wearied care  to  watch  over  and  promote  their  salvation.  Hence 
the  Sacred  Scriptures  frequently  refer  to  them  as  the  pastors  of 
the  sheep;  and  their  office,  and  the  duties  which  it  imposes,  are 
developed  by  Paul  in  his  sermon  to  the  Thessalonians,  recorded 
in  the  Acts  of  the  Apostles.1  Peter  also  has  left  for  the  guidance 
of  Bishops  a  divine  rule;  and  if  their  lives  harmonize  with  its 
spirit,  they  will  no  doubt  be  esteemed,  and  will  really  be  good 
pastors.2  Bishops  are  also  called  "  Pontiffs,"  a  name  borrowed 
from  the  ancient  Romans,  and  used  to  designate  their  Chief- 
priests. 

The  third  degree  is  that  of  Archbishop :  he  presides  over  several 
Bishops,  and  is  also  called  "  Metropolitan,"  because  he  is  placed 
over  the  Metropolis  of  the  Province.  Archbishops,  therefore  (al- 
though their  ordination  is  the  same),  enjoy  more  ample  power 
and  a  more  exalted  station  than  Bishops. 

Patriarchs  hold  the  fourth  place,  and  are,  as  the  name  implies, 
the  first  and  supreme  Fathers  in  the  Episcopal  order.  Formerly, 
besides  the  Sovereign  Pontiff  there  were  but  four  Patriarchs  in 
the  Church.  Their  dignity  was  not  the  same.  The  Patriarch  of 
Constantinople,  although  last  in  the  order  of  time,  was  first  in 
rank  —  an  honor  conceded  to  him  as  Bishop  of  Constantinople, 
the  capital  of  the  imperial  world.  Next  to  the  Patriarchate  of 
Constantinople  is  that  of  Alexandria,  a  see  founded  by  the  Evan- 
gelist St.  Mark' by  command  of  the  prince  of  the  Apostles.  The 
third  is  the  Patriarchate  of  Antioch,  founded  by  St.  Peter,  and 
the  first  seat  of  the  Apostolic  See ;  the  fourth  and  last,  the  Patri- 
archate of  Jerusalem,  founded  by  St.  James,  the  brother  of  our 
Lord. 

1  Acts  xx.  28.  8  I  Pet  v.  2. 


400     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

Superior  to  all  these  is  the  Sovereign  Pontiff,  whom  Cyril, 
Archbishop  of  Alexandria,  denominated  in  the  Council  of  Ephe- 
sus  "  the  Father  and  Patriarch  of  the  whole  world."  He  sits  in 
that  chair  in  which  Peter,  the  prince  of  the  Apostles,  sat  to  the 
close  of  life;  and  the  Catholic  Church  recognizes  in  his  person 
the  most  exalted  degree  of  dignity,  and  a  full  amplitude  of  juris- 
diction not  based  on  synodal  or  other  human  constitutions,  but 
emanating  from  no  less  an  authority  than  God  Himself.  As  the 
successor  of  St.  Peter,  and  the  true  and  legitimate  vicar  of  Jesus 
Christ,  he  therefore  presides  over  the  Universal  Church,  the 
Father  and  Governor  of  all  the  faithful,  of  Bishops  also,  and  of 
all  other  prelates,  be  their  station,  rank,  or  power  what  it  may.1 

INSTRUCTION  TO  THE  FAITHFUL  ON  THIS  SACRAMENT 

In  accordance  with  what  has  been  said,  the  pastor  will  inform 
the  faithful  what  are  the  principal  offices  and  functions  of  Eccle- 
siastical Orders,  and1  their  degrees,  and  also  who  is  the  minister 
of  this  Sacrament. 

Sermon 

HOLY  ORDERS 

BY  THE  REV.  WILLIAM  GRAHAM 

INTRODUCTION.  Holy  Orders  and  Matrimony  come  last  in  the 
list  of  sacramental  rites,  yet  it  is  they  that  carry  on  the  Kingdom 
of  God.  The  fecundity  of  holy  wedlock  gives  to  the  Church  her 
faithful  people ;  that  of  Holy  Orders  her  devoted  clergy.  There 
is  a  striking  analogy  between  them,  as,  under  God,  they  are  both 
springs  of  life,  one  in  the  natural,  the  other  in  the  spiritual,  order. 
Both  are  fenced  in,  guarded,  and  sanctified  by  holy  continency. 
Strict  conjugal  fidelity  and  rigid  marital  purity  are  to  the  spouse 
what  holy  and  spotless  chastity  are  in  the  priest.  Both  states 
imply  and  connote  sacrifice.  Of  Holy  Orders  we  speak  to-day. 
(No  more  appropriate  occasion  can  offer  to  speak  on  this  subject 
than  the  present,  when  a  young  Levite,  fresh  from  its  sacred 

1  On  the  Primacy  of  the  Pope,  see  Anacl.  epist.  3,  c.  3,  cited  dist.  22, 
c.  Sacrosancta;  Greg.  lib.  7,  epist.  64,  65;  Pope  Nicholas,  epist.  ad  Medio- 
lanens,  cited  dist.  22,  c.  omnes.  See  in  same  dist.  c.  Constantin. ;  C.  of 
Chalcedon,  in  ep.  ad  Leonem. 


ECCLESIASTICAL   ORDERS  401 

rites,  offers  up  with  consecrated  hands  for  the  first  time  in  holy 
Mass  the  spotless  Victim  of  Calvary.)  The  terms  "priest"  and 
"  sacrifice  "  are  inseparable.  For  though  "  the  law  maketh  men 
priests,  who  have  infirmity,"  yet  "every  high  priest  taken  from 
among  men,  is  ordained  .  .  .  that  he  may  offer  up  gifts  and  sac- 
rifices "  ( Heb.  vii.  28 ;  v.  i ) .  Priest  and  sacrifice  are  thus  cor- 
relative terms,  like  king  and  kingdom,  husband  and  wife.  The 
Sacrament  of  Holy  Orders,  in  all  its  steps,  implies  sacrifice,  or 
the  discharge  of  some  function  bearing  on  sacrifice.  To  form 
sacrificing  priests,  therefore,  was  Christ's  purpose  in  the  insti- 
tution of  this  Sacrament.  The  episcopate  is  but  an  extension  of 
the  priesthood,  conveying  the  power  of  propagating,  or  carrying 
down,  the  priestly  office;  the  lower  orders  are  but  grades  of  the 
priestly  office,  or,  rather,  steps  leading  to  it. 

I.  To  understand  thoroughly  the  Sacrament  of  Holy  Orders, 
given  for  the  perpetuation  of  the  priesthood,  we  must  grasp  well 
the  idea  of  sacrifice,  the  main  function  of  the  priest.  His  office  is 
to  stand  between  the  people  and  God,  offering  "  gifts  and  sacri- 
fice." There  is  a  sense,  no  doubt,  in  which  all  Christians,  just  as 
formerly  all  Jews,  were  said  to  be  priests,  offering  up  the  great 
inward  sacrifice  of  prayer,  and  praise,  and  self-surrender  to  al- 
mighty God ;  but  this  does  not  touch  the  question  of  the  outward, 
public,  visible  worship,  that  men,  as  a  body,  felt  ever  bound  to 
offer  to  God.  Now,  the  main,  central,  and  highest  form  of  this 
public  cult  has  always  been  some  kind  of  sacrifice.  All  religions, 
true  or  false,  offered  sacrifice,  and  gradually  there  grew  up 
among  them  a  body  of  men  set  apart  to  offer  it.  It  is  the  abuse, 
not  the  use,  of  sacrifice  we  condemn,  both  in  Jew  and  Gentile. 
Of  course,  the  inward  worship  of  the  heart  is  ever  binding;  but 
this  only  accentuates  the  need  of  outward,  joint  worship  on  the 
part  of  society  at  large,  ever  expressing  itself  in  offering,  i.e., 
sacrificing,  some  outward  thing,  —  fruits,  flowers,  or  animals. 
These  offerings  were  consumed  or  destroyed,  or  equivalently  so, 
in  order  to  bear  witness  to  God's  supreme  dominion  over  all 
things.  Live  victims  were  slain,  to  show  that  God  was  master 
of  life  and  death.  The  offering  was  ever  made  to  God,  or  some 
one  reputed  as  such.  Hence,  sacrifice  is  the  highest  form  of  re- 
ligious rite,  and  differs  essentially  from  other  and  secondary  acts 


402     PAROCHIAL   COURSE  OF   INSTRUCTIONS 

of  Divine  worship.  It  cannot,  without  idolatry,  be  offered  to  a 
creature.  To  make  this  offering  duly  and  worthily,  a  priesthood 
has  been  established.  With  us  this  is  done  by  the  sacramental  rite 
of  Holy  Orders.  A  priest  is  not  one  merely  chosen  to  read  public 
prayers,  or  preach,  or  take  a  leading  part  in  local  good  works. 
No  sacramental  symbol  is  required  to  enable  a  man  to  discharge 
these  offices.  The  main  function  of  the  priest  is  to  sacrifice; 
and,  in  the  New  Law,  to  absolve  from  sin.  Divine  service  is  not 
necessarily  Divine  sacrifice.  The  rite  of  sacrifice,  as  essential, 
indeed  the  main  central  act  of  worship,  can  never  perish  from 
the  earth,  nor  a  priesthood  to  offer  it.  Forms,  rites,  and  cere- 
monies may  change  —  not  the  priestly  offering.  The  abrogation 
of  the  sacrifices  of  the  Old  Law  was  only  the  introduction  of  the 
one  majestic  sacrifice  of  the  New,  still  carried  on  in  the  Mass, 
and  offered  daily  by  the  new  priesthood  from  the  rising  to  the 
setting  sun.  There  is,  and  was,  only  one  sacrifice  worthy  of  God, 
and  adequate  to  atone  for  sin  —  that  of  Christ  on  Calvary.  That 
one  sacrifice  is  still  offered  in  an  unbloody  manner  in  the  Mass 
by  the  visible  priesthood,  representing  and  sharing  in  the  power 
of  our  one  invisible  High  Priest,  Christ.  Mystic  powers  are  con- 
veyed in  Holy  Orders,  the  chief  of  which  is  the  perpetuation  of 
the  sacrifice  of  the  Cross :  "  Do  this  for  a  commemoration  of  me." 
This  command  to  sacrifice,  i.e.,  offer  Christ's  precious  Body  and 
Blood,  the  Church  faithfully  carries  out  through  her  priests.  The 
Victim  is  the  same,  the  priest  the  same,  —  Jesus  Christ  speaking 
through  His  priests;  the  manner  only  differs.  The  Mass  is  the 
Sun  of  Divine  worship.  It  sums  up  in  solemn  splendor  and  spir- 
itual beauty  all  other  outward  forms  of  sacrifice.  We  may  say, 
in  a  reverent  sense,  that  the  Old  and  the  New  Law  survive  in  the 
Mass.  Nature,  in  the  form  of  grape  and  wheat,  all  that  men 
can  bring  in  the  way  of  art,  and  wealth,  and  taste,  flowers,  and 
music,  and,  on  occasions,  majestic  rites,  are  embodied  in  the  great 
Eucharistic  Sacrifice  of  the  Mass.  All  men's  gifts  to  God  circle 
round  the  altar,  or  are  collected  in  the  church,  where  holy  Mass 
is  offered  by  the  priest,  "  first  for  his  own  sins,  and  then  for  the 
people's"  (Heb.  vii.  27).  The  Mass  is  the  one  changeless  Sacri- 
fice of  the  Cross,  offered  up  all  the  world  over,  for  the  quick  and 
the  dead. 


ECCLESIASTICAL  ORDERS  403 

For  carrying  on  such  a  sacrifice  a  worthy  priesthood  must 
be  provided,  and  this  is  effected  by  the  Sacrament  of  Holy  Or- 
ders. The  priesthood  of  the  Old  Law  came  down  by  natural 
family  descent  from  Aaron,  the  high  priest ;  but  the  priesthood  of 
the  New  Law  comes  down  from  Christ  in  the  powers  transmitted 
through  Holy  Orders.  Apostolicity,  i.e.,  the  carrying  on  the 
mission  entrusted  to  the  apostles  by  Christ,  is  a  note  of  the  true 
Church,  resting  on  the  unbroken  succession  of  her  orders.  Or- 
dination, i.e.,  Holy  Orders,  transmits  the  main  features  and 
powers  of  Christ.  Now,  He  was  "  a  priest  for  ever,  according  to 
the  order  of  Melchisedech,"  who  offered,  as  you  may  remember, 
bread  and  wine,  the  matter  of  the  Sacrifice  of  the  Mass.  "As 
my  Father  hath  sent  me,  so  I  send  you."  This  transmission  of 
Divine  authority  exists  in  the  priest.  He  is  sent  by  the  apostles, 
still  living  in  the  bishops,  who  still  "  ordain  priests  in  every 
church,"  and  thus  continue  to  give  "  some  apostles,  .  .  .  some 
pastors  .  .  .  for  the  work  of  the  ministry"  (Eph.  iv.  n,  12), 
and  see  that  none  "  assume  this  honor  save  those  who  are  '  called 
by  God,  as  Aaron  was'"  (Heb.  v.  4). 

God  works  in  us  ministerially,  in  grace  as  in  nature.  He  sends 
His  gifts,  temporal  and  spiritual,  through  others.  Priests  are, 
in  St.  Paul's  words,  "the  dispensers  of  the  mysteries  of  God." 
They  thus  guard  and  administer  the  channels  of  grace.  We  may 
say,  therefore,  with  truth,  that  Holy  Orders  is  the  fountain  of 
spiritual  life  in  the  Church.  Without  Holy  Orders  the  world, 
spiritually,  would  be  a  barren  wilderness.  It  would  lie  under 
perpetual  interdict. 

The  city  of  God,  alive  to-day  with  the  hum  of  prayer  and 
praise  and  sacrifice,  would  be,  without  Holy  Orders,  like  a  city  of 
the  dead,  as  silent  and  lifeless  as  the  grave.  So  pressing*  is  the 
need  of  a  priesthood  that  where  the  churches  are  closed  or  dese- 
crated, and  the  true  priests  slain  or  driven  away,  they  get  soon 
reopened ;  and  if  the  altar  and  true  sacrifice  are  not  restored,  they 
are  replaced  by  a  table  or  reading-desk,  and  a  sham  clergy  put  in 
to  take  the  place  of  real  sacrificing  priests.  If  men  cease  to  wor- 
ship the  true  God  by  the  one  true  sacrifice,  through  the  one  true 
priesthood,  they  take  to  themselves  false  ones.  Divine  worship 
of  some  sort  is  a  social  need. 


404     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

Hence,  the  devil's  best  weapon  in  his  war  with  Christ  is  the 
removal  or  corruption  of  the  clergy,  the  drying  up,  in  fact,  or 
poisoning,  the  wells  of  Holy  Orders.  All  the  great  persecutors, 
from  Nero  downwards,  have  mainly  aimed  their  death-blows  at 
the  heads  of  the  clergy.  "  Scatter  the  shepherds,  and  the  flocks 
will  be  dispersed,"  is  their  motto. 

It  was  to  His  priests  our  Lord  said,  "  You  are  the  salt  of  the 
earth,"  adding,  significantly,  "  What,  if  the  salt  be  corrupted," 
meaning,  that  no  greater  curse  or  blight  can  fall  on  the  Church 
than  a  corrupt  or  faithless  priesthood.  Hence  the  anxiety,  ever 
shown  by  her  for  the  training,  selection,  and  reforming  of  her 
clergy.  Thank  God,  in  spite  of  local  and  individual  scandals,  the 
Catholic  priesthood  has  ever,  as  a  whole,  lived  up  to  its  ideal,  and 
under  all  circumstances  called  mankind,  both  by  preaching  and 
example,  to  a  lofty  standard  of  truth  and  righteousness.  Let 
slanderers  say  what  they  will,  the  proportion  of  bad  or  imperfect 
priests  never  exceeded,  if  it  ever  even  came  up  to,  that  of  those 
who  were  present  with  Christ  Himself  at  the  first  Eucharistic 
banquet.  Indeed,  the  Catholic  priesthood  has  ever  shown  marked 
powers  of  self- recovery  and  readjustment  to  changed  social  and 
political  conditions.  It  flourishes  under  and  survives  every 
regime.  While  forms  of  government  perish,  never  to  rise  again, 
one  bad  harvest,  so  to  say,  among  the  clergy  is  followed,  as  in 
nature,  by  better  ones.  There  is  ever  "  a  second  spring  "  in  prog- 
ress somewhere  among  them.  Digitus  Dei  est  hie,  "  The  finger 
of  God  is  here ;  and  it  is  wonderful  to  our  eyes." 

The  secret,  in  reality,  lies  in  the  mystic  rite  of  Holy  Orders,  the 
Sacrament,  "by  which,"  to  use  the  words  of  the  Catechism, 
"  priests  and  other  ministers  of  the  Church  are  ordained,  and  re- 
ceive power  and  grace  to  perform  their  sacred  duties." 

The  preparation  required  for  this  Sacrament  and  the  ritual  ac- 
companying its  bestowal  are  most  searching  and  impressive.  The 
young  Levite  who  officiates  before  you  to-day  has  had  to  undergo 
many  long  years  of  trial  and  training  ere  being  deemed  worthy 
to  enter  the  priesthood.  Before  admission  even  as  a  candidate 
for  Holy  Orders,  searching  inquiries  were  made  as  to  his  fitness 
for  the  priesthood,  physically,  morally,  and  intellectually.  Though 
democratic  in  manning  her  clergy  from  every  rank  and  class  of 


ECCLESIASTICAL   ORDERS  405 

the  community,  yet  does  the  Church  require  fulness  and  integrity 
of  life.  The  pure,  spotless  sacrifice  demands  this  in  those  who 
represent  "  Christ  our  High  Priest."  Hence,  to  be  blind,  lame, 
deaf,  or  notably  deformed  physically,  is  a  bar  to  holy  orders. 
And  the  same  may  be  said  of  those  morally  and  intellectually 
defective. 

II.  As  a  prelude  to  Holy  Orders  he  received  the  tonsure,  i.e., 
his  hair  was  cut  in  the  form  of  a  crown,  to  denote  his  abandoning 
worldly  dignities  and  pursuits  and  entering  the  clerical  state. 
Not  that  he  is  thereby  cut  off  from  the  people,  but  merely  re- 
minded of  his  duty  to  be  in  a  special  manner  a  man  of  God. 
Pleasures,  amusements,  and  pursuits  permissible  to  the  laity  are 
forbidden  to  one  who  thus  dedicates  himself  exclusively  to  the 
service  of  God  and  His  people. 

After  years  of  study  and  training  he  reached  the  summit  of 
Holy  Orders,  the  priesthood,  by  a  ladder  of  seven  steps,  begin- 
ning with  the  four  minor  orders  of  doorkeeper,  lector,  exorcist, 
acolyte,  and  terminating  with  the  three  major  orders  of  sub- 
diaconate,  diaconate,  and  priesthood.  All  these  grades  enable  the 
recipients  to  discharge  certain  functions  having  a  near  or  remote 
bearing  on  the  great  Eucharistic  Sacrifice  of  the  Mass.  They  are 
not  separate  sacraments,  but  branches  or  parts  of  the  one  Sacra- 
ment of  Orders.  Indeed,  it  is  questionable  whether  any  but  the 
priesthood  and  diaconate  are  fully  sacramental  at  all.  Each  and 
all  of  these  seven  orders  open  up  and  suggest  many  interesting, 
historical,  and  liturgical  questions,  but  I  limit  my  observations 
to  the  priesthood,  the  sun  and  centre  around  which  all  revolve. 
All  converge  in  preparing  those  who  receive  them  to  be  "  sacri- 
ficing priests." 

Two  great  powers  with  corresponding  grace  to  use  them  are 
conveyed  in  ordination :  the  first,  over  the  real  and  natural  body 
of  Christ  in  Consecration;  the  second,  over  the  mystical  body  of 
Christ,  the  Church,  in  Absolution,  or  the  forgiveness  of  sin.  The 
granting  of  these  powers,  inherent  in  the  Sacrament,  is  accom- 
panied by  all  the  pomp,  impressiveness,  and  splendor  to  be  found 
only  in  Catholic  ritual.  Each  ceremony  is  a  lesson  and  a  prayer. 
The  instruments  of  sacrifice  and  the  Book  of  the  Gospels,  sol- 
emnly handed  over  with  accompanying  prayers,  convey  a  solemn 


406      PAROCHIAL   COURSE  OF   INSTRUCTIONS 

message  to  ear,  and  mind,  and  heart.  The  most  impressive  mo- 
ment of  all  is  the  laying  on  of  hands,  with  prayer,  by  the  bishop, 
forming  an  essential  element  of  the  sacramental  rite.  The  same 
tremendous  power  bestowed  by  Christ  on  the  apostles  of  chang- 
ing, in  His  name  and  person,  bread  and  wine  into  His  Body  and 
Blood,  is  conferred  on  him.  Christ  has  said  to  him,  as  to  the 
apostles  at  the  last  supper,  when  He  wished  to  perpetuate  the  gift 
of  the  Eucharist,  "Do  this  for  a  commemoration  of  me,"  viz., 
what  He  had  done,  when,  "  taking  bread,  he  gave  thanks,  and 
brake ;  and  gave  to  them,  saying :  '  This  is  my  body,  which  is 
given  for  you.'  ...  In  like  manner  the  chalice  also,  .  .  .  saying : 
'  This  is  the  chalice,  the  new  testament  in  my  blood,  which  shall 
be  shed  for  you'"  (Luke  xxii.  19,  20). 

Moreover,  he  has  received  from  the  same  source  power  of  juris- 
diction over  the  mystical  body  of  Christ  in  being  qualified  to  take 
his  seat  in  the  tribunal  of  the  Confessional  and  act  therein  towards 
the  faithful  as  judge,  doctor,  and  father.  "  Whose  sins  you  shall 
forgive,  they  are  forgiven,"  is  Christ's  commission  to  all  priests 
for  all  time.  He  really  and  truly  is  now,  in  the  words  of  St.  Paul, 
a  minister  of  Christ  and  dispenser  of  the  mysteries  of  God  ( i  Cor. 
iv.  i). 

Besides  these  two  great  powers  of  consecration  and  absolution 
the  priestly  functions  involve  the  administration  of  the  sacra- 
ments, except  Holy  Orders  and  Confirmation,  the  instruction  of 
the  people  in  faith  and  conduct,  as  well  as  consoling,  visiting, 
and  otherwise  helping  the  sick  and  dying.  It  is  his  to  bless, 
preach,  and  rule  in  the  name  and  power  of  his  divine  Master. 
But,  as  everything  must  be  done  in  order  among  us,  the  exercis- 
ing of  these  powers  and  duties  is  subject  to  the  bishop,  "  to  whom 
it  is  given  to  rule  the  house  of  God." 

The  episcopate,  it  may  be  observed,  is  not  a  distinct  order  in 
itself,  but  the  extension  and  plenitude  of  the  priesthood.  As 
successors  of  the  apostles  and  rulers  of  the  Church  it  is  one  of 
their  main  functions  to  administer  the  Sacrament  of  Holy  Orders, 
thus  perpetuating  the  priesthood  and  carrying  on  the  kingdom 
of  God.  "  They  [the  apostles,  or  first  bishops]  ordained  .  .  . 
priests  in  every  church"  (Acts  xiv.  22).  "I  left  thee,"  says 
St.  Paul  to  Titus,  whom  he  had  consecrated  bishop,  "that  thou 


ECCLESIASTICAL   ORDERS  407 

shouldest  .  .  .  ordain  priests  in  every  city"  (Tit.  i.  5).  Their 
power  to  teach  the  faithful  and  the  clergy,  to  guard  morals  and 
disciplines,  and  generally  to  legislate  for  and  administer  their 
dioceses,  does  not  spring  from  Holy  Orders,  but  is  a  sharing  in 
the  supreme  jurisdiction  granted  to  Peter,  to  whom  is  given 
main  care  of  Christ's  flock. 

Neither  bishop  nor  priest,  be  it  observed,  is  a  mere  delegate  or 
chosen  representative  of  the  community.  Whatsoever  the  mode 
of  election  in  times  present  and  past,  the  powers  of  the  priest- 
hood spring  from  their  Orders.  Ordination  is  not  a  civil,  but 
sacramental,  rite.  It  is  of  Divine,  not  human,  institution.  The 
grace  comes  from  above,  not  from  below.  "  Man  imposes  the 
hand,"  says  St.  Ambrose,  "  God  gives  the  grace."  The  powers 
and  essential  privileges  of  the  priesthood  are  the  continuation 
and  application  of  those  of  Christ. 

Our  Lord  promised  to  be  with  His  Church  till  the  end  of  the 
World.  He  is  present  everywhere  as  God,  and  as  man  holds 
secret  and  silent  court  in  the  Blessed  Sacrament.  But  He  is 
therein  immovable  and  invisible,  revealing  Himself  only  to  the 
eye  of  faith.  Further,  however,  He  is  visibly  and  tangibly, 
though  ministerially,  present  in  His  priesthood.  They  reflect 
Him  in  their  lives;  they,  like  Him,  "go  about  doing  good." 
Their  mission  is  to  mirror  Christ  to  the  people.  He  was,  and 
is,  king,  priest,  and  prophet ;  and  their  respective  functions  are 
discharged  by  Him  not  visibly,  nor  in  person,  but  through  the 
clergy,  ministering  to  our  spiritual  needs  in  the  pulpit,  the  con- 
fessional, and,  above  all,  at  the  altar. 

The  royalty  of  Christ  is  shown  in  Church  authority,  from  the 
Pope  down  to  our  own  immediate  pastors.  His  office  as  prophet 
comes  home  to  us  in  the  teaching  office  of  holy  Church,  while 
His  priesthood  is  daily  exercised  in  our  behalf  in  holy  Mass. 

It  is  significant  that  Holy  Orders  is  one  of  the  three  Sacra- 
ments that  impress  an  indelible  seal  or  mark  on  the  soul,  called 
character.  It  implies  a  special  consecration  to  Almighty  God, 
and  is  a  reminder  that  the  person  thus  sealed  or  marked  should 
walk  worthy  of  the  character  he  bears,  either  as  a  child,  a  soldier, 
and,  above  all,  a  priest,  of  the  true  God.  This  hall-mark  of  the 
soul  impressed  in  ordination  is  never  lost.  Once  a  priest,  a  priest 


408     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

forever,  whether  he  tread  in  the  footsteps  of  John  and  Augustine, 
or  of  Judas  and  Arius. 

In  the  familiar  sense  of  the  term,  character  is  the  sum  of  quali- 
ties, good  or  bad,  that  combine  to  distinguish  one  person  or  thing 
from  another.  Life  is  the  building  up  of  character,  the  fixing  of 
one's  habits.  Though  free,  yet  we  know  that  men  will  ever  act 
up  to  their  character  or  fixed  ways.  Among  Christians,  notwith- 
standing the  endless  diversity  of  character,  there  is  one  point  in 
which  all  must  meet  —  the  imitation  of  Christ.  For  the  Church, 
our  Mother,  is  ever  in  labor,  "  till  Christ  be  formed  in  us."  The 
true  priest,  like  the  true  Christian,  is  he  who 'in  life  and  character 
truly  lives  and  reproduces  his  divine  Master.  The  training,  the 
schooling,  the  ideals  of  the  priesthood,  have  all  one  end  in  view  — 
the  building  up  of  Christ  in  the  soul.  Swerving  from  "Jesus 
Christ,  and  him  crucified,"  in  action  or  demeanor,  seems  a  flaw 
in  the  sacerdotal  character.  It  is  a  dimming  and  darkening  of 
the  hall-mark  of  ordination.  Hence  the  outcry  and  gross  ex- 
aggerations ever  attending  a  scandal  among  the  clergy.  The 
very  obloquy,  criticism,  and  slander  to  which  they  are  so  unfairly 
exposed,  spring  from  the  perfection  and  height  of  their  pro- 
fessed aims  and  ideals  in  "  living  Christ."  The  highest  patterns 
of  priestly  life  must,  in  the  nature  of  things,  fall  infinitely  short 
of  this.  Christ,  the  ideal  man,  like  ideal  beauty  in  art,  is  ever 
out  of  reach,  ever  receding  to  the  skies,  as  we  climb  higher  and 
higher  the  mountain  of  perfection ;  yet  He  is  the  model,  the  one 
standard  for  all,  but  particularly  for  the  priest.  And  indeed 
every  true  priest  as  he  stands  at  the  altar,  sits  in  the  confessional, 
or  goes  in  search  of  the  lost  sheep  in  the  wild  wastes  of  life, 
must  feel  it  specially  incumbent  in  him  to  follow  the  Master,  even 
though  painfully  conscious  of  his  manifold  unworthiness. 

Withal,  the  hostile  world  may  be  challenged  to  deny  that  any 
body  of  men  ever  imitated  Christ  better  than  the  clergy,  secular 
and  regular,  of  the  Catholic  Church.  History  justifies  their  claim 
to  be  ever,  in  Christ's  words,  "the  salt  of  the  earth." 

Pray,  then,  for  the  young  Levite  who  says  his  first  Mass  to-day, 
that  the  grace  of  Holy  Orders  planted  in  his  soul  may  bear  fruit 
abundantly,  and  ever  aid  him  in  his  high  and  arduous  office. 
Pray  the  Lord  of  the  vineyard,  that  He  may  send  laborers  into 


LIFE   EVERLASTING  409 

His  vineyard,  men  "  powerful  in  work  and  word " ;  men  with 
wills  of  steel  and  hearts  of  gold,  men  of  light  and  leading,  trained 
like  St.  Paul  in  the  best  of  all  schools,  that  of  "  Christ  and  him 
crucified."  Pray  for  him  and  all,  remembering  that  they  carry 
the  great  grace  and  responsibilities  of  Holy  Orders,  "  in  vessels 
of  clay."  And  while  availing  yourselves  of  their  ministrations 
in  the  great  work  of  saving  your  souls,  do  not  fail  to  thank  God, 
"  Who  hath  given  such  power  to  men." 

References 

Hehel,  in  Short  Sermons  on  Catholic  Doctrine;  Monsabre,  in  Lenten 
Confer,  of  1886. 

Cath.  Encyc.,  Vol.  XI,  pp.  279  ff. ;  Summa  Theol.,  Suppl.,  q.  37;  Tan- 
querey,  Theol.  Dog.,  De  Ordine,  Art.  II;  Hurter,  Theol.  Dog.,  Vol.  Ill, 
Nos.  684  ff.;  Pohle-Preuss,  The  Sacraments,  Vol.  IV,  pp.  78  ff.;  Bering- 
ton  and  Kirk,  The  Faith  of  Catholics,  Vol.  Ill,  pp.  210  ff. ;  Bellord,  Medi- 
tations,  etc.,  Vol.  II,  pp.  324  ff. ;  Gibbons,  The  Faith  of  our  Fathers, 
chs.  xxix,  xxx. 


THIRD  SUNDAY  AFTER  EASTER 

SUBJECT 
LIFE   EVERLASTING 

TEXT 

I  will  see  you  again,  and  your  heart  shall  rejoice,  and  your  joy  no  man 
shall  take  from  you.  —  JOHN  xvi.  22. 

Analysis 

INTRODUCTION.  Our  Lord  spoke  the  words  of  our  text  just 
before  He  entered  upon  His  passion.  He  knew  that  on  account 
of  His  imminent  sufferings,  His  death,  and  all  the  subsequent 
persecutions  that  would  follow,  His  disciples  would  be  filled  with 
sorrow  and  sadness;  and  in  order  to  hearten  them,  and  to 
strengthen  them  for  their  coming  trials  and  grief,  He  consoled 
them  by  the  promise  that  He  would  meet  them  again,  that  after 
the  "  little  while  "  of  the  present  life,  when  their  sorrows  would 
be  over,  He  would  greet  them,  and  their  joy  no  man  should  take 
from  them. 


410     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

I.  The  meaning  of  this  Article  of  the  Creed,    i.  The  words 
"life  everlasting"  signify  that  the  happiness  of  the  blessed  does 
not  consist  in  corporal  or  transitory  things,  but  in  things  spiritual 
and  eternal.     2.  The  happiness  of  "  life  everlasting "  is  beyond 
the  power  of  our  earthly  words  to  express.    It  implies  two  things, 
namely,  exemption  from  all  evils,  such  as  sickness,  death,  etc. 
(Apoc.  xxi.  4),  and  the  possession  of  all  good.    3.  The  positive 
happiness  of  heaven  is  twofold,  —  essential  and  accessory. 

II.  The  essential  happiness  of  heaven  consists  in  the  vision 
of  God,  in  seeing  God  face  to  face  as  He  is.     i.   This  beati- 
tude  conveys   the   idea  of   knowledge   of  the   Supreme   Truth 
from  whom  all  other  truths  are  derived,  and  possession  of  the 
Supreme  Good  who  is  the  source  of  all  we  love.    2.  In  knowing 
God  we  shall  know  all  else  that  we  desire  to  know.    3.  From  the 
beatific  vision  will  result  an  estatic  love  that  will  completely  fill 
our  heart's  capacity. 

III.  The  accessory  happiness  of  heaven  consists:  i.  In  the 
glory  which  the  blessed  will  have  from  God  and  from  their  fel- 
low saints.     2.  In  the  perfections  of  their  minds  and  bodies,  and 
in  their  celestial  dwelling.    3.  In  the  certainty  which  the  blessed 
have  that  their  happiness  is  unending.    4.  In  the  fact  that  they 
never  experience  satiety  or  weariness. 

CONCLUSION,  i.  Life  everlasting  should  6e  the  ruling  influ- 
ence of  our  thoughts  and  actions.  All  else  in  life  should  be  sub- 
ordinated to  our  future  lasting  happiness  and  we  should  make 
use  of  every  means  in  our  power  to  attain  it.  2.  The  thought  of 
future  glory  is  a  consolation  in  sorrow. 

Catechism  of  the  Council  of  Trent,  Part  I 
ARTICLE  XII  OF  THE  CREED 

Life  everlasting 
WHY  THIS   IS  THE  LAST  ARTICLE  OF  THE   CREED 

The  wisdom  of  the  Apostles,  our  guides  in  religion,  suggested 
to  them  the  propriety  of  giving  this  Article  the  last  place  in  the 


LIFE   EVERLASTING  411 

Creed,  which  is  the  summary  of  our  faith :  first,  because  after 
the  resurrection  of  the  body  the  only  object  of  the  Christian's 
hope  is  the  reward  of  everlasting  life;  and  secondly,  in  order 
that  perfect  happiness,  embracing'  as  it  does  the  fulness  of  all 
good,  may  be  ever  present  to  our  minds  and  absorb  all  our 
thoughts  and  affections.  In  his  instructions  to  the  faithful  the 
pastor,  therefore,  will  unceasingly  endeavor  to  light  up  in  their 
souls  an  ardent  desire  of  the  promised  rewards  of  eternal  life, 
that  thus  they  may  look  upon  as  light,  or  even  agreeable,  what- 
ever difficulties  they  may  experience  in  the  practice  of  religion, 
and  may  yield  a  more  willing  and  an  entire  obedience  to  God. 

MEANING  OF   THIS   ARTICLE 

But  as  many  mysteries  lie  concealed  under  the  words  which 
are  here  used  to  declare  the  happiness  reserved  for  us,  they  are 
to  be  explained  in  such  a  manner  as  to  make  them  intelligible 
to  all,  as  far  as  their  respective  capacities  will  allow.  The  faith- 
ful, therefore,  are  to  be  informed  that  the  words  "  life  everlast- 
ing" signify  not  only  that  continuity  of  existence  to  which  the 
devils  and  the  wicked  are  consigned,  but  also  that  perpetuity  of 
happiness  which  is  to  satisfy  the  desires  of  the  blessed.  In  this 
sense  they  were  understood  by  the  ruler  mentioned  in  the  Gospel 
when  he  asked  the  Redeemer :  "  Good  master,  what  shall  I  do 
to  possess  everlasting  life?"1  as  if  he  had  said,  What  shall  I  do 
in  order  to  arrive  at  the  enjoyment  of  everlasting  happiness? 
In  this  sense  they  are  understood  in  the  sacred  volumes,  as  is 
clear  from  a  reference  to  many  passages  of  Scripture.2  The 
supreme  happiness  of  the  blessed  is  thus  designated,  principally 
to  exclude  the  notion  that  it  consists  in  corporeal  and  transitory 
things,  which  cannot  be  everlasting.8 

WHY   CALLED   LIFE   EVERLASTING 

The  word  "  blessedness "  is  insufficient  to  express  the  idea, 
particularly  as  there  have  not  been  wanting  men  who,  inflated 
with  the  vain  opinions  of  a  false  philosophy,  would  place  the 
supreme  good  in  sensible  things.  But  these  grow  old  and  perish, 

1  Luke  xviii.  18.  *  Matt.  xix.  29;  xxv.  46;  Rom.  vi.  22. 

1  Aug.  de  Civ.  Dei,  lib.  19,  c.  n. 


412     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

while  supreme  happiness  is  defined  by  no  limits  of  time.  Nay 
more,  so  far  is  the  enjoyment  of  the  goods  of  this  life  from 
conferring  real  happiness  that,  on  the  contrary,  he  who  is  cap- 
tivated by  a  love  of  the  world  is  farthest  removed  from  true 
happiness ;  for  it  is  written :  "  Love  not  the  world,  nor  the  things 
which  are  in  the  world.  If  any  man  love  the  world,  the  charity 
of  the  Father  is  not  in  him." x  A  little  farther  on  we  read, 
"  The  world  passeth  away,  and  the  concupiscence  thereof." 2  The 
pastor,  therefore,  will  be  careful  to  impress  these  truths  on  the 
minds  of  the  faithful,  that  they  may  learn  to  despise  earthly 
things,  and  to  know  that  in  this  world,  in  which  we  are  not 
citizens  but  sojourners,3  happiness  is  not  to  be  found.  Yet  even 
here  below  we  may  be  said  with  truth  to  be  happy  in  hope,  if 
"  denying  ungodliness  and  worldly  desires,  we  ...  live  soberly, 
and  justly,  and  godly  in  this  world,  looking  for  the  blessed  hope 
and  coming  of  the  glory  of  the  great  God  and  our  Saviour 
Jesus  Christ."4  Many  who  seemed  to  themselves  wise,5  not 
understanding  these  things,  and  imagining  that  happiness  was 
to  be  sought  in  this  life,  became  fools  and  the  victims  of  the  most 
deplorable  calamities. 

TRUE    HAPPINESS    MUST    BE    EVERLASTING 

These  words,  "  life  everlasting,"  also  teach  us  that,  contrary 
to  the  false  notions  of  some,  happiness  once  attained  can  never 
be  lost.  Happiness  is  an  accumulation  of  good  without  admixture 
of  evil,  which,  as  it  fills  up  the  measure  of  man's  desires,  must 
be  eternal.  He  who  is  blessed  with  its  enjoyment  must  earnestly 
desire  its  continuance,  and,  were  it  transient  and  uncertain,  would 
necessarily  experience  the  torture  of  continual  apprehension.6 

THE   HAPPINESS  OF  THE  JUST   IS   INTENSE  AND 
INCOMPREHENSIBLE 

The  intensity  of  the  happiness  which  the  just  enjoy  in  their 
celestial  country,  and  its  utter  incomprehensibility  to  all  but  to 

»  I  John  ii.  15.  *  I  John  ii.  17.  »  I  Pet  ii.  n. 

*  Tit.  ii.  12,  1.3.  •  Rom.  i.  22. 

•  See  Aug.  de  Civ.  Dei,  lib.  12,  cap.  20;  lib.  22,  cc.  29,  30;  de  libero  arbit. 
cap.  25 ;  de  verb.  Domini,  serm.  64,  &  serm.  37,  de  Sanctis. 


LIFE   EVERLASTING  413 

themselves  alone,  are  sufficiently  conveyed  by  the  very  words 
which  are  here  used  to  express  that  happiness.  When  to  ex- 
press any  idea  we  make  use  of  a  word  common  to  many  things, 
we  do  so  because  we  have  no  proper  term  by  which  to  express 
it  clearly  and  fully.  When,  therefore,  to  express  happiness, 
words  are  adopted  which  are  not  more  applicable  to  the  blessed 
than  to  all  who  are  to  live  for  ever,  we  are  led  to  infer  that  the 
idea  presents  to  the  mind  something  too  great,  too  exalted,  to  be 
expressed  fully  by  a  proper  term.  True,  the  happiness  of  heaven 
is  expressed  in  Scripture  by  a  variety  of  other  words,  such  as, 
the  "kingdom  of  God,"1  "of  Christ,"2  "of  heaven,"3  "para- 
dise," 4  "  the  holy  city,"  "  the  new  Jerusalem," 5  "  my  Father's 
house " ; e  yet  it  is  clear  that  none  of  these  appellations  is  suffi- 
cient to  convey  an  adequate  idea  of  its  greatness. 

LIFE    EVERLASTING    IS    A    POWERFUL    INCENTIVE    TO    VIRTUE 

The  pastor,  therefore,  will  not  neglect  the  opportunity  which 
this  Article  affords  of  inviting  the  faithful  to  the  practice  of 
piety,  of  justice,  and  of  all  the  other  virtues,  by  holding  out  to 
them  such  ample  rewards  as  are  announced  in  the  words  "  life 
everlasting."  Among  the  blessings  which  we  instinctively  desire 
life  is  confessedly  esteemed  one  of  the  greatest:  by  it  princi- 
pally, when  we  say  "  life  everlasting,"  do  we  express  the  happi- 
ness of  the  just.  If,  then,  during  this  short  and  chequered 
period  of  our  existence,  which  is  subject  to  so  many  and  such 
various  vicissitudes  that  it  may  be  called  death  rather  than  life, 
there  is  nothing  to  which  we  so  fondly  cling,  nothing  which  we 
love  so  dearly  as  life ;  with  what  ardor  of  soul,  with  what  earnest- 
ness of  purpose,  should  we  not  seek  that  eternal  happiness  which, 
without  alloy  of  any  sort,  presents  to  us  the  pure  and  unmixed 
enjoyment  of  every  good?  The  happiness  of  eternal  life  is,  as 
defined  by  the  Fathers,  "  an  exemption  from  all  evil,  and  an  en- 
.  joyment  of  all  good." 1  That  it  is  an  exemption  from  all  evil 
the  Scriptures  declare  in  the  most  explicit  terms.  "  They  shall 

1  Acts  xiv.  22.  *  2  Pet.  i.  n. 

1  Matt,  v.  3,  20.  *  Luke  xxiii.  43. 

•  Apoc.  xxi.  10;  iii.  12.  •  John  xiv.  2. 

7  Chrysost  in  30,  cap.  ad  Theod.  lapsum;  Aug.  de  Civ.  Dei,  lib.  22, 
cap.  30 ;  Anselm,  epist.  2,  &  de  similit.  c,  47,  seq. 


414     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

no  more  hunger  nor  thirst,"  says  St.  John,  "  neither  shall  the  sun 
fall  on  them,  nor  any  heat " ; x  and  again,  "  God  shall  wipe  away 
all  tears  from  their  eyes :  and  death  shall  be  no  more,  nor  mourn- 
ing, nor  crying,  nor  sorrow  shall  be  any  more,  for  the  former 
things  are  passed  away."2  But  the  glory  of  the  blessed  shall 
be  without  measure,  and  their  solid  joys  and  pleasures  without 
number.  The  mind  is  incapable  of  comprehending  or  conceiv- 
ing the  greatness  of  this  glory:  it  can  be  known  only  by  its 
fruition,  that  is,  by  entering  intd  the  joy  of  the  Lord,  and  thus 
satisfying  fully  the  desires  of  the  human  heart.  Although,  as  St. 
Augustine  observes,  it  would  seem  easier  to  enumerate  the  evils 
from  which  we  shall  be  exempt  than  the  goods  and  the  pleasures 
which  we  shall  enjoy;8  yet  we  must  endeavor  to  explain,  briefly 
and  clearly,  these  things  which  are  calculated  to  inflame  the  faith- 
ful with  a  desire  of  arriving  at  the  enjoyment  of  this  supreme 
felicity. 

HAPPINESS  TWOFOLD,  —  ESSENTIAL  AND  ACCESSORY 

Before  we  proceed  to  this  explanation  we  shall  make  use  of  a 
distinction  which  has  been  sanctioned  by  the  most  eminent 
writers  on  religion;  it  is,  that  there  are  two  sorts  of  goods,  one 
an  ingredient,  another  an  accompaniment  of  happiness.  The 
former,  therefore,  for  the  sake  of  perspicuity,  they  have  called 
essential;  the  latter,  accessory.  Solid  happiness,  which  we  may 
designate  by  the  common  appellation,  "  essential,"  consists  in  the 
vision  of  God,  and  the  enjoyment  of  His  eternal  beauty  who  is 
the  source  and  principle  of  all  goodness  and  perfection.  "  This," 
says  our  Lord,  "is  eternal  life:  That  they  may  know  thee,  the 
only  true  God,  and  Jesus  Christ,  whom  thou  hast  sent." 4  These 
sentiments  St.  John  seems  to  interpret  when  he  says:  "Dearly 
beloved,  we  are  now  the  sons  of  God;  and  it  hath  not  yet  ap- 
peared what  we  shall  be.  We  know  that  when  he  shall  appear, 
we  shall  be  like  to  him :  because  we  shall  see  him  as  he  is." 5 
These  words  inform  us  that  the  happiness  of  heaven  consists 
of  two  things :  to  see  God  such  as  He  is  in  His  own  nature  and 
substance,  and  to  be  made  like  unto  Him. 

1  Apoc.  vii.  1 6.  *  Apoc.  xxi.  4. 

1  Serm.  vi.  4,  de  verb.  Domini  &  de  Symb.  ad  Catechu  lib.  3. 

4  John  xvii.  3.  •  I  John  iii.  2. 


LIFE   EVERLASTING  415 

EFFECT  OF  THE  BEATIFIC  VISION  ON  THE  BLESSED 

Those  who  enjoy  the  beatific  vision,  while  they  retain  their 
own  nature,  assume  a  certain  admirable  and  almost  divine  form, 
so  as  to  seem  gods  rather  than  men.  Why  they  assume  this  form 
becomes  at  once  intelligible  if  we  only  reflect  that  a  thing  is 
known  either  from  its  essence,  or  from  its  image  and  appear- 
ance; but  as  nothing  resembles  God  so  as  to  afford  by  that  re- 
semblance a  perfect  knowledge  of  Him,  no  creature  can  behold 
His  divine  nature  and  essence  unless  admitted  by  the  Deity  to 
a  sort  of  union  with  Himself,  according  to  these  words  of  St. 
Paul :  "  We  now  see  through  a  glass  in  a  dark  manner ;  but  then 
face  to  face."  x  The  words  "  in  a  dark  manner  "  St.  Augustine 
understands  to  mean  that  we  see  Him  in  a  resemblance  calculated 
to  convey  to  us  some  faint  notion  of  the  Deity.2  This,  St.  Denis 
clearly  shows  when  he  says3  that  the  things  above  cannot  be 
known  by  comparison  with  the  things  below ;  for  the  essence  and 
substance  of  anything  incorporeal  cannot  be  known  through  the 
image  of  that  which  is  corporeal,  particularly  as  a  resemblance 
must  be  less  gross  and  more  spiritual  than  that  which  it  repre- 
sents, as  we  know  from  universal  experience.  Since,  therefore, 
we  can  find  nothing  created  equally  pure  and  spiritual  with  God, 
no  resemblance  can  enable  us  perfectly  to  comprehend  the  divine 
essence. 

Moreover,  all  created  things  are  circumscribed  within  certain 
limits  of  perfection;  but  God  is  circumscribed  by  no  limits,  and 
therefore  nothing  created  can  reflect  His  immensity.  The  only 
means,  therefore,  of  arriving  at  a  knowledge  of  the  divine  es- 
sence is  that  God  unite  Himself  in  some  sort  to  us,  and  after 
an  incomprehensible  manner  elevate  our  minds  to  a  higher  de- 
gree of  perfection,  and  thus  render  us  capable  of  contemplating 
the  beauty  of  His  nature.  This  the  light  of  His  glory  will  ac- 
complish ;  illumined  by  its  splendor  we  shall  see  God,  the  true 
light,  in  His  own  light.* 

The  blessed  always  see  God  present,  and  by  this  greatest  and 
most  exalted  of  gifts,  being  made  "  partakers  of  the  divine  na- 

1  i  Cor.  xiii.  12.  *  Aug.  lit).  15,  de  Civ.  Dei,  c.  9. 

1  De  divin.  nom.  c.  I.  *  Ps.  xxxv.  10. 


416     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

ture,"1  they  enjoy  true  and  solid  happiness.  Our  belief  of  this 
truth  should  therefore  be  animated  by  an  assured  hope  of  one 
day  arriving,  through  the  divine  goodness,  at  the  same  happy 
goal,  according  to  these  words  of  the  Nicene  Creed :  "  I  expect 
the  resurrection  of  the  dead  and  the  life  of  the  world  to  come." 
These  are  divine  truths  which  defy  the  powers  of  human  lan- 
guage and  mock  the  limits  of  human  comprehension. 

We  may,  however,  trace  some  resemblance  of  this  happy  change 
in  sensible  objects,  for  as  iron  when  acted  on  by  fire  becomes 
ignited,  and  while  it  is  substantially  the  same  seems  changed  into 
fire,  which  is  a  different  substance,  so  the  blessed,  who  are  ad- 
mitted into  the  glory  of  heaven  and  who  burn  with  a  love  of 
God,  although  they  cease  not  to  be  the  same,  are  yet  affected  in 
such  a  manner  as  that  they  may  be  said  with  truth  to  differ  more 
from  the  inhabitants  of  this  earth  than  iron  when  ignited  differs 
from  itself  when  cold. 

IN   WHAT  ESSENTIAL  HAPPINESS  CONSISTS 

To  say  all  in  a  few  words:  Supreme  and  absolute  happiness, 
which  we  call  essential,  consists  in  the  possession  of  God;  for 
what  can  he  lack  to  consummate  his  happiness  who  possesses 
God,  the  fountain  of  all  good,  the  fulness  of  all  perfection? 

THE  ACCESSORIES  OF   HAPPINESS 

To  this  happiness,  however,  are  appended  certain  gifts  which 
are  common  to  all  the  blessed,  and  which,  because  more  within 
the  reach  of  human  comprehension,  are  generally  found  more 
effectual  in  exciting  the  mind  and  inflaming  the  heart.2  These 
the  Apostle  seems  to  have  in  view  when,  in  his  epistle  to  the 
Romans,  he  says :  "  Glory,  and  honor,  and  peace  to  every  one  that 
worketh  good."3  The  blessed  shall  enjoy  glory;  not  only  that 
glory  which  we  have  already  shown  to  constitute  essential  hap- 
piness, or  to  be  its  inseparable  accompaniment,  but  also  that  glory 
which  consists  in  the  clear  and  comprehensive  knowledge  which 
each  of  the  blessed  shall  have  of  the  singular  and  exalted  dignity 
of  his  companions  in  glory. 

1  2  Pet.  i.  4.  *  Aug.  de  Civ.  Dei,  lib.  xxii.  c.  30. 

»  Rom.  ii.  10. 


LIFE  EVERLASTING  417 

But  how  distinguished  must  not  that  honor  be  which  is  con- 
ferred by  God  Himself,  who  no  longer  calls  them  servants,  but 
friends,1  brethren,2  and  sons  of  God ! 3  Hence  the  Redeemer  will 
address  His  elect  in  these  words,  which  at  once  breathe  infinite 
love  and  bespeak  the  highest  honor:  "Come,  ye  blessed  of  my 
Father,  possess  you  the  kingdom  prepared  for  you."*  Justly, 
then,  may  we  exclaim  with  the  psalmist :  "  Thy  friends,  O  God, 
are  made  exceedingly  honorable." 5  They  shall  also  receive  the 
highest  praise  from  Christ  the  Lord,  in  presence  of  His  Heavenly 
Father,  and  before  the  assembled  hosts  of  heaven. 

And  if  nature  has  interwoven  in  the  human  heart  the  desire  of 
honor,  particularly  when  conferred  by  men  eminent  for  wisdom, 
who  are  the  most  authoritative  vouchers  of  merit,  what  an  ac- 
cession of  glory  to  the  blessed,  to  evince  towards  each  other  the 
highest  veneration! 

To  enumerate  all  the  delights  with  which  the  souls  of  the 
blessed  shall  be  inebriated  would  be  an  endless  task.  We  can- 
not even  conceive  them  in  idea.  With  this  truth,  however,  the 
minds  of  the  faithful  should  be  deeply  impressed :  that  the  hap- 
piness of  the  saints  is  full  to  overflowing  of  all  those  pleasures 
which  can  be  enjoyed  or  even  desired  in  this  life,  whether  they 
regard  the  powers  of  the  mind  or  the  perfection  of  the  body, — 
a  consummation  more  exalted  in  the  manner  of  its  accomplish- 
ment than,  to  use  the  Apostle's  words,  eye  hath  seen,  ear  heard, 
or  the  heart  of  man  conceived.8 

The  body,  which  was  before  gross  and  material,  having  put  off 
mortality  and  now  become  refined  and  spiritualized,  shall  no 
longer  stand  in  need  of  corporal  nutriment :  while  the  soul  shall 
be  satiated  with  that  eternal  food  of  glory  which  the  master  of 
that  great  feast  will  minister  in  person,  to  all.7 

Who  will  desire  rich  apparel  or  royal  robes,  where  these  ap- 
pendages of  human  grandeur  shall  be  superseded ;  and  all  shall 
be  clothed  with  immortality  and  splendor,  and  adorned  with  a 
crown  of  imperishable  glory  ? 

And  if  the  possession  of  a  spacious  and  magnificent  mansion 
forms  an  ingredient  in  human  happiness,  what  more  spacious, 

1  John  xv.  14.     *  Matt.  xii.  49.    *  Rom.  viii.  15,  16.     *  Matt  xxv.  34. 
•  Ps.  cxxxviii.  17.  •  i   Cor.  ii.  9.  7  Luke  xii.  37. 


4i8      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

what  more  magnificent,  can  imagination  picture  than  the  mansion 
of  heaven,  illumined  as  it  is  throughout  with  the  blaze  of  glory 
which  encircles  the  Godhead !  Hence  the  prophet,  contemplating 
the  beauty  of  this  dwelling-place,  and  burning  with  the  desire  of 
reaching  those  mansions  of  bliss,  exclaims :  "  How  lovely  are  thy 
tabernacles,  O  Lord  of  hosts  !  my  soul  longeth  and  fainteth  for  the 
courts  of  the  Lord.  My  heart  and  my  flesh  have  rejoiced  in  the 
living  God."  x  That  the  faithful  may  be  all  filled  with  the  same 
sentiments  and  utter  the  same  language  should  be  the  object  of 
the  pastor's  most  earnest  desires,  as  it  should  be  of  his  zealous 
labors.  "  In  my  Father's  house,"  says  our  Lord,  "  there  are 
many  mansions," 2  in  which  shall  be  distributed  rewards  of 
greater  and  of  less  value  according  to  each  one's  deserts ;  for  "  he 
who  soweth  sparingly,  shall  also  reap  sparingly:  and  he  who 
soweth  in  blessings,  shall  also  reap  blessings."  3 

HOW  TO  ARRIVE  AT  THE   ENJOYMENT   OF  THIS   HAPPINESS 

The  pastor,  therefore,  will  not  only  move  the  faithful  to  a  de- 
sire of  arriving  at  this  happiness,  but  will  frequently  remind  them 
that  infallibly  to  attain  it  they  must  possess  the  virtues  of  faith 
and  charity;  they  must  persevere  in  the  exercise  of  prayer  and 
the  salutary  use  of  the  sacraments,  and  in  a  faithful  discharge  of 
all  the  good  offices  which  spring  from  fraternal  charity.  Thus, 
through  the  mercy  of  God,  who  has  prepared  that  blessed  glory 
for  those  who  serve  Him,  shall  be  one  day  fulfilled  the  words  of 
the  prophet :  "  My  people  shall  sit  in  the  beauty  of  peace,  and  in 
the  tabernacle  of  confidence,  and  in  wealthy  rest."  4 

Sermons 

HEAVEN 

BY  THE  REV.  BERTRAND  L.  CONWAY,  C.S.P. 

The  Word  of  God,  in  both  the  Old  Testament  and  the  New, 
speaks  unceasingly  of  the  perfect  and  lasting  happiness  which 
God  has  prepared  for  His  faithful  servants.  The  joys  of  the 
kingdom  of  heaven  are  insisted  upon  by  prophet,  apostle,  and  the 

1  Ps.  Ixxxiii.  I,  2.  t  John  xiv.  2. 

*  2  Cor.  ix.  6.  *  Is.  xxxii.  18. 


LIFE   EVERLASTING  419 

Saviour  Himself,  to  comfort  us  in  our  struggles  and  sorrows,  to 
remind  us  of  the  brief  duration  of  our  earthly  pilgrimage,  to 
incite  us  to  persevere  faithfully  until  the  end,  that  we  might 
win  our  reward  exceedingly  great.  "  I  reckon  that  the  sufferings 
of  this  time  are  not  worthy  to  be  compared  with  the  glory  to 
come"  (Rom.  viii.  18).  "We  have  not  here  a  lasting  city,  but 
we  seek  one  that  is  to  come  "  (Heb.  xiii.  14).  "  Be  thou  faithful 
until  death :  and  I  will  give  thee  the  crown  of  life  "  ( Apoc.  ii.  10). 
"Your  reward  is  very  great  in  heaven"  (Matt.  v.  12).  "They 
shall  be  inebriated  with  the  plenty  of  thy  house;  and  thou  shalt 
make  them  drink  of  the  torrent  of  thy  pleasure"  (Ps.  xxxv.  10). 

It  is  impossible  for  any  mortal  to  describe  adequately  the  hap- 
piness of  heaven.  The  apostles  on  Thabor  who  saw  the  Saviour 
transfigured  with  the  glory  of  His  Father's  kingdom  "  fell  upon 
their  face,  and  were  very  much  afraid"  (Matt.  xvii.  6).  St. 
Paul,  the  greatest  genius  the  religious  world  ever  knew,  although 
vouchsafed  a  vision  of  paradise,  could  only  marvel  at  its  beauty 
and  be  silent  (2  Cor.  xii.  4).  He  knew  that  its  happiness  far  sur- 
passed the  dreams  of  the  brightest  intelligence,  or  the  hopes  of 
the  most  loving  heart.  "  Eye  hath  not  seen,  nor  ear  heard,  neither 
hath  it  entered  into  the  heart  of  man,  what  things  God  hath  pre- 
pared for  them  that  love  him  "  ( I  Cor.  ii.  9) .  St.  John  the  Be- 
loved pictures  heaven  with  its  gates  of  pearl,  its  streets  of  pure 
gold,  its  foundations  of  all  precious  stones,  its  light  of  the  glory 
of  God  (Apoc.  xxi.  19-23),  and  yet  his  imagery  in  no  way  pre- 
tends to  give  a  real  account  of  the  beauty  of  God's  house. 

When  the  greatest  of  God's  saints  tell  us  clearly  that  God  has 
not  chosen  to  reveal  to  us  the  details  of  our  future  life  and  work 
in  eternity,  it  is  idle  for  us  to  pry  into  the  secrets  of  God.  We 
cannot  know  any  more  than  God  is  pleased  to  unfold. 

We  should  be  perfectly  content  when  the  apostle  tells  us,  "  It 
hath  not  yet  appeared  what  we  shall  be."  How  we  shall  know 
God  and  love  Him  for  all  eternity,  how  we  will  carry  on  converse 
with  the  angels  and  the  saints,  how  we  will  feel  towards  our 
friends  or  relatives  who  have  not  won  their  crown,  how  we  shall 
be  perfectly  and  eternally  happy  —  these  are  questions  for  the 
future.  We  are  like  men  regarding  the  reverse  side  of  a  beauti- 
ful tapestry  and  seeing  nothing  but  an  unmeaning  medley  of 


420     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

numberless  stitches  and  knots.  But  we  know  that  if  we  are 
faithful  to  the  end,  we  will  one  day  behold  the  beautiful  design, 
of  God's  own  framing,  on  the  other  side  of  the  fabric. 

But  as  in  every  other  mystery  of  Christianity,  the  hereafter, 
with  its  obscurity  and  darkness,  is  also  a  revelation  of  truth  and 
light.  As  St.  John  tells  us:  In  heaven  we  shall  see  God  face  to 
face,  and  be  like  to  him. 

The  essential  joy  of  the  blessed  in  heaven  consists  in  seeing 
God  face  to  face  and  loving  Him  perfectly  through  all  eternity  — 
in  enjoying  with  the  purest  and  most  perfect  happiness  the  Bea- 
tific Vision.  "  Blessed  are  the  clean  of  heart,  for  they  shall  see 
God"  (Matth.  v.  8).  "We  see  now  through  a  glass  in  a  dark 
manner;  but  then  face  to  face"  (i  Cor.'xiii.  12). 

Human  reason  of  itself  can  prove  the  sanction  of  reward  and 
punishment  in  the  after  life.  It  can  demonstrate  that  the  soul 
does  not  end  with  the  body,  but  lives  an  immortal  life  of  bless- 
ing or  of  curse,  according  as  it  has  kept  or  broken  the  law  of  God. 
But  the  revealed  joy  of  the  Beatific  Vision  is  far  above  the  hap- 
piness due  our  human  nature.  It  is  a  purely  supernatural  gift 
of  God.  Eternal  life,  says  the  apostle,  is  a  grace  of  God  (Rom. 
vi.  23).  It  makes  us  "fellow  citizens  with  the  saints,  .  .  .  do- 
mestics of  God,"  "  joint  heirs  with  Christ,"  sharers  in  the  glory 
of  his  throne,  his  eternal  friends  (Eph.  ii.  19;  Rom.  viii.  17; 
Apoc.  iii.  21 ;  John  xiv.  2).  No  truth  is  plainer  in  the  Scriptures 
than  the  invisibility  of  the  Uncreated  Deity.  We  have  no  right 
by  our  mere  human  nature  to  see  God  face  to  face.  "  No  man 
hath  seen  God  at  any  time"  (John  i.  18).  God  "inhabiteth  light 
inaccessible,  whom  no  man  hath  seen,  nor  can  see  "  ( i  Tim.  vi. 
16).  When  Moses  of  old  desired  to  see  the  glory  of  God,  Je- 
hovah told  him  that  to  see  God  face  to  face  was  not  given  to 
man  in  this  life.  "  Thou  canst  not  see  my  face :  for  no  man  shall 
see  me  and  live"  (Ex.  xxxiii.  20.  Compare  Deut.  iv.  12;  I  John 
iv.  12). 

St.  John  tells  us  that  to  see  God  there  must  needs  be  some  mar- 
vellous supernatural  change  in  us.  If  we  are  to  look  not  merely 
upon  Our  Lord's  glorified  humanity  but  to  view  the  Divine  Es- 
sence itself,  we  must  become  "  partakers  of  the  divine  nature " 
(2  Pet.  i.  4),  we  must  "  be  like  to  him  "  ( i  John  iii.  2). 


LIFE   EVERLASTING  421 

This  supernatural  quality  or  special  divine  operation  whereby 
our  minds  are  enlarged,  purified,  and  strengthened  to  enjoy  the 
glory  of  the  divine  nature  instead  of  being  overwhelmed  by  its 
majesty,  is  called  by  the  Church  the  light  of  glory.  It  is  the  cul- 
minating grace  of  the  thousands  that  God  showers  upon  His  chil- 
dren from  the  time  He  first  gave  them  the  divine  help  to  believe 
and  to  hope.  It  is  the  eternal  grace  of  the  love  of  God  which  will 
endure  for  ever,  when  the  faith  that  acknowledged  it  and  the 
hope  that  longed  for  it  shall  be  no  more. 

Even  in  this  life  we  can  see  everywhere  around  us  the  traces 
of  the  beauty,  the  goodness,  and  the  truth  of  the  most  high  God. 
How  many  have  realized  his  beauty  when  they  saw  the  sun  rise 
glorious  at  dawn  from  the  top  of  the  snow-capped  mountains,  or 
descend  in  ruddy  glow  tipping  the  surrounding  clouds  with  all 
the  colors  of  the  rainbow?  How  many  have  felt  His  goodness 
when  in  their  hour  of  contentment  they  have  thanked  Him  for 
the  blessing  of  a  true  wife,  a  grateful  child,  a  faithful  friend,  a 
sorrowful  Confession,  a  loving  Communion?  How  many  have 
received  a  glimpse  of  His  eternal  truth  when  they  entered  the 
haven  of  the  Church  Catholic  after  the  storms  of  error  and  un- 
belief, and  learned  to  love  the  wisdom  of  God  in  a  St.  Paul,  a  St. 
John,  a  Francis  de  Sales,  or  a  Philip  Neri? 

And  yet  these  were  only  "glimpses  through  a  glass,"  as  the 
apostle  calls  them.  They  were  merely  the  glimmering  rays  of 
beauty,  goodness,  and  truth  which  shone  from  on  high  through 
the  thick  mists  of  this  world's  error  and  sin. 

In  the  kingdom  of  heaven  we  shall  no  longer  see  Him  by 
means  of  His  word  and  works,  as  revealed  in  the  universe,  the 
Bible,  the  Church  and  the  saints,  but  we  shall  gaze  into  the  Divine 
Essence  itself,  and  see,  as  in  a  spotless  mirror,  created  things,  and 
the  eternal  truths.  We  will  begin  to  fathom  —  and  all  eternity 
will  not  suffice  for  the  task  —  the  impenetrable  depths  of  the 
mysteries  of  God  —  the  trinity,  the  incarnation,  the  redemption, 
the  love,  the  mercy,  the  justice,  the  power,  the  eternity  of  God. 
We  shall  then  learn  the  reason  of  suffering  and  labor,  we  shall 
realize  the  mercy  of  eternal  punishment,  we  shall  see  the  wisdom 
of  the  marvellous  distribution  of  God's  graces  —  in  a  word,  we 
shall  be  happy  in  viewing  all  things  from  the  viewpoint  of  God. 


Some  non-Catholic  writers  have  ridiculed  what  they  call  the 
scholastic  concept  of  heaven.  Just  as  Mohammed,  they  say, 
pictured  a  sensual  paradise,  or  the  pagans  framed  gods  after 
their  own  image  and  likeness,  so  the  medieval  schoolmen,  ad- 
dicted wholly  to  contemplation,  made  the  happiness  of  heaven 
consist  solely  in  the  joy  of  intellectual  contemplation. 

But  such  an  objection  at  once  proves  that  these  men  have 
never  taken  the  trouble  to  read  any  of  the  authors  they  despise 
on  mere  traditional  prejudice.  For  Catholic  theologians  of  the 
Middle  Ages  and  to-day  point  out  carefully  that  the  Beatific 
Vision  implies  not  merely  the  perfect  satisfaction  of  the  intel- 
lect, but  also  the  perfect  satisfaction  of  the  will;  not  merely  the 
perfection  of  the  soul,  which  becomes  like  to  God,  but  also  of 
the  body,  which  becomes  like  the  body  of  the  risen  Christ  ( I  Cor. 
xv.)  ;  not  merely  a  dry  thinking  about  God,  but  the  perfect  pos- 
session of  God  for  all  eternity  by  every  faculty  of  man. 

What  do  we  mean  by  seeing  a  friend  ?  We  go  to  see  him  be- 
cause we  love  him  and  enjoy  the  pleasure  of  his  company.  Should 
that  love  turn  to  hatred,  his  very  presence  becomes  distasteful 
and  a  positive  pain  to  us.  So  the  devout  soul  sees  God  because 
it  loves  God  perfectly,  and  finds  its  perfect  contentment  in  His 
eternally  blessed  presence.  For  the  same  reason  the  unrepentant 
sinner,  dying  in  the  voluntary  hatred  of  God,  finds  God's  pres- 
ence a  positive  pain,  and  shuns  it  forever  in  the  despair  of  hell. 

The  soul  possessed  of  the  Beatific  Vision  is  necessarily  blessed 
with  a  perfect  and  eternal  happiness. 

There  is  an  innate  longing  in  every  soul  for  happiness,  because 
God  has  created  it  for  Himself.  Too  often  man  seeks  it  where  it 
cannot  be  found.  In  seeking  to  build  his  palace  of  happiness,  he 
generally  lays  the  foundation  in  the  riches  of  the  world,  which 
seem  at  first  sight  able  to  procure  every  desire  of  the  human  heart. 
On  this  foundation  he  erects  every  kind  of  sensual  and  intel- 
lectual pleasure;  love,  friendship,  health,  the  pride  of  place,  the 
glory  of  this  world,  the  honor  and  respect  of  his  fellows.  Has 
he  attained  true  happiness?  By  no  means,  for  in  one  day  the 
whirlwind  of  misfortune  overturns  his  palace  of  pleasure  and 
buries  him  in  its  ruins. 

Has  he  acquired  a  fortune  of  millions?    He  is  robbed  of  it  in 


LIFE   EVERLASTING  423 

one  day's  wild  speculation,  or  his  health  is  so  shattered  that  his 
life  is  nothing  but  a  living  death.  Has  he  a  happy  and  peaceful 
family?  In  one  day  the  devil  enters  that  household,  and  lo!  a 
loving  wife  becomes  untrue,  a  daughter  marries  a  worthless 
scoundrel,  or  a  son  becomes  a  drunkard.  Has  he  many  friends  ? 
IH  time  of  need  they  desert  him  and  sell  his  friendship,  like  Judas, 
for  thirty  pieces  of  silver.  Is  he  honored  by  the  world  with  its 
highest  places  of  trust  ?  One  false  step,  and  those  that  yesterday 
shouted  their  hosannas  will  be  the  first  to  clamor  for  his  undoing. 

Indeed  every  new  desire  of  the  heart  that  is  satisfied  is  merely 
the  beginning  of  another  that  craves  satisfaction.  We  are  like 
the  traveller  that  for  the  first  time  attempts  to  climb  the  summit 
of  a  very  high  mountain.  After  great  stress  of  labor  he  has 
reached  a  rugged  height  only  to  find  himself  encased  in  a  prison 
of  great  walls.  On  and  on  he  goes  to  what  he  deems  the  top- 
most peak,  but  on  reaching  it  he  finds  that  there  are  others  higher 
still.  Down  again  he  climbs  to  ascend  once  more,  only  to  be  again 
deceived.  What  a  true  picture  of  the  lives  of  men ! 

In  heaven  every  true  desire  shall  find  its  perfect  satisfaction, 
and  every  evil  shall  cease  to  exist  forevermore.  There  will  be 
perfect  rest  and  peace  for  body  and  soul.  The  poor  "  shall  no 
more  hunger  nor  thirst,  neither  shall  the  sun  fall  on  them,  nor 
any  heat"  (Apoc.  vii.  16).  The  sick  and  sorrowing  shall  be 
strong  and  happy,  for  "  God  shall  wipe  away  all  tears  from  their 
eyes ;  and  death  shall  be  no  more,  nor  mourning,  nor  crying,  nor 
sorrow  shall  be  any  more"  (Apoc.  xxi.  4).  The  curse  of  sin 
and  the  dark  night  of  struggle  and  temptation  shall  disappear, 
for  "  there  shall  be  no  curse  any  more,  and  night  shall  be  no 
more"  (Apoc.  xxii.  3-5).  The  devil's  power  will  be  utterly 
broken,  the  flesh  will  no  longer  rebel  against  the  spirit,  the  world 
of  wicked  men  and  women  will  be  utterly  forgotten. 

How  often  did  the  eyes  of  the  martyrs  dying  for  Christ  in  the 
midst  of  most  cruel  torments  pierce  behind  the  veil,  to  take  com- 
fort in  the  peace  of  the  City  of  God !  How  often  have  the  noblest 
of  the  saints  been  wrapped  in  ecstasy  as  they  beheld  "  the  glory 
of  the  Lord  with  open  face"  (2  Cor.  iii.  18) !  How  often  a 
weary  pilgrim  in  this  valley  of  tears  has  struggled  on  despite  the 
bitterest  temptations  towards  the  rest  of  his  father's  house! 


424     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

"  One  drop  of  this  happiness,"  a  great  saint  tells  us,  "  if  it  fell 
into  hell,  would  at  once  convert  the  misery  of  the  damned  into 
joy  and  delight."  "  Blessed  are  they  that  dwell  in  thy  house,  O 
Lord:  they  shall  praise  thee  for  ever  and  ever"  (Ps.  Ixxxiii.  5). 
"  They  shall  be  inebriated  with  the  plenty  of  thy  house ;  and  thou 
shalt  make  them  drink  of  the  torrent  of  thy  pleasure.  For  with 
thee  is  the  fountain  of  life;  and  in  thy  light  we  shall  see  light" 
(Ps.  xxxv.  9,  10). 

It  is,  however,  the  teaching  of  the  Council  of  Florence  that 
although  all  the  blessed  shall  be  perfectly  happy,  still  every  one 
shall  be  rewarded  according  to  their  degree  of  merit.  Nothing  is 
more  clearly  taught  in  the  Sacred  Scriptures.  Our  Saviour  tells 
us  that  He  will  "  render  to  every  man  according  to  his  works  " 
(Matt.  xvi.  27).  It  seems  natural  to  suppose  that  the  saint  who 
practises  the  heroic  self-denial  of  a  St.  Paul,  or  the  heroic  poverty 
of  St.  Francis  Assisi,  will  obtain  more  glory  before  the  throne 
of  God  than  that  simple  good  housewife  who  saves  her  soul 
after  yielding  many  and  many  a  time  to  worldliness.  "  He  who 
soweth  sparingly,  shall  also  reap  sparingly:  and  he  who  soweth 
in  blessings,  shall  also  reap  blessings"  (2  Cor.  ix.  6). 

Protestants  as  a  rule  deny  this,  on  account  of  their  false  teach- 
ing on  merit  and  the  efficacy  of  good  works.  They  also  appeal 
to  the  parable  of  the  householder  (Matt.  xx.  1-16).  But  Our 
Saviour  merely  wished  to  bring  out  the  fact  "  that  the  reward  of 
eternal  life  corresponds  not  to  the  length  of  time  a  man  has 
labored,  but  to  the  work  he  has  accomplished"  (Maldonatus). 
Our  Saviour  had  in  mind  the  Jews,  who,  proud  of  their  position 
as  God's  chosen  people,  were  murmuring  now  that  He  was  put- 
ting the  alien  Gentiles  on  the  same  footing  as  themselves.  The 
question  of  the  quality  or  inequality  of  reward  in  an  after  life 
is  not  even  hinted  at. 

Another  common  difficulty  of  to-day  is  the  doubt  that  seems  to 
arise  even  in  the  minds  of  some  Christians :  Will  not  the  joys  of 
heaven  be  fruitful  of  languor  and  ennui  ?  They  picture  the  blessed 
as  immersed  in  mere  dreamy  contemplation,  or  chanting  in  dull 
monotonous  round  the  praises  of  God. 

But  is  it  not  altogether  unreasonable  to  suppose  that  the  Infinite 
Intelligence,  Beauty  and  Love,  could  fail  to  satisfy  the  aspira- 


LIFE   EVERLASTING  425 

tions  and  longings  of  our  minds  and  hearts?  As  well  say  that 
we  could  exhaust  the  ocean  by  drinking  its  waters  as  dream  of 
exhausting  the  treasures  of  eternal  happiness  that  God  has  pre- 
pared for  us. 

It  is  perfectly  true  that  pleasure  produces  satiety  in  this  life, 
but  that  can  readily  be  accounted  for.  Sinful  pleasure  eventually 
causes  disgust  and  ennui,  for  our  hearts  were  made  for  something 
higher  and  nobler;  intellectual  pleasure  is  often  so  exacting  in 
its  demands  that  it  wearies  us  exceedingly,  just  as  the  body  be- 
comes fatigued  from  too  much  physical  exercise. 

But  in  heaven  no  unhappiness  is  possible,  because  sin,  the 
origin  of  it,  is  absolutely  banished.  "  There  shall  not  enter  into  it 
anything  defiled"  (Apoc.  xxi.  27).  No  weariness  or  ennui  is 
possible,  because  God  gives  us  the  sustaining  help  of  His  own 
infinite  power  and  love.  All  the  desires  of  mind  and  will  and 
heart  will  be  eternally  gratified.  Why  then  question,  simply  be- 
cause we  cannot  form  an  adequate  concept  of  the  manner  in 
which  God  will  satisfy  them? 

Sursum  Corda  be  your  motto,  then,  beloved  brethren.  Lift  up 
your  hearts  to  the  glory  and  happiness  that  await  you  in  the  palace 
of  the  King.  The  true  lover  thinks  constantly  of  the  beloved.  It 
was  the  thought  of  the  plenty  in  his  father's  house  that  first 
roused  the  prodigal  to  a  sense  of  his  degradation.  It  was  the 
vision  of  paradise  that  changed  Saul,  the  persecutor  of  the  Chris- 
tians, into  Paul,  the  great  lover  of  Jesus  Christ. 

The  true  lover  longs  ardently  for  the  presence  of  the  beloved : 
"  As  the  hart  panteth  after  the  fountains  of  water ;  so  my  soul 
panteth  after  thee,  O  God"  (Ps.  xli.  I,  2).  The  desire  "to  be 
dissolved"  and  to  be  with  God  (Phil.  i.  23)  has  ever  burned  in 
the  hearts  of  patriarchs,  prophets,  and  apostles.  They  knew  that 
nothing  but  God  could  give  true  rest  and  peace  to  their  souls; 
that  their  longing  for  truth,  goodness,  beauty,  and  love  was  too 
intense  to  be  satisfied  by  aught  created ;  that  this  life  was  but  an 
imperfect,  humdrum  existence,  unless  its  motive  was  divinized  by 
the  glory  of  the  life  to  come.  Death  to  God's  true  servants  is 
merely  a  door  into  their  Father's  house,  a  gate  into  the  King's 
city.  Sickness,  sorrow,  and  labor  are  merely  the  passports  for 
entrance. 


426      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

The  true  lover  is  willing  to  do  all  things  for  the  beloved.  The 
faithful  follower  of  Christ  finds  every  burden  easy,  because  love 
spurs  him  on.  He  knows  that  "  the  kingdom  of  heaven  suffereth 
violence,  and  the  violent  bear  it  away"  (Matt.  xi.  12).  He 
knows  that  the  one  who  hateth  his  life  in  the  world  keepeth  it 
unto  life  eternal  (John  xii.  25).  He  knows  that  "through 
many  tribulations  we  must  enter  into  the  kingdom  of  God  "  (Acts 
xiv.  21 ) .  No  sacrifice  is  too  great,  no  sorrow  too  bitter,  no  labor 
too  trying,  no  poverty  too  burdensome,  no  temptation  too  vehe- 
ment—  all  are  gladly  accepted  as  crosses,  needed  to  win  the 
crown  incorruptible  (i  Cor.  ix.  25). 

With  love  as  the  motive,  and  the  kingdom  of  God  as  the  end 
of  your  striving,  let  the  world's  standards  alone.  Men  may  pity 
you  for  your  ill  health,  look  down  upon  you  for  your  poverty,  and 
avoid  you  for  your  over  great  sorrow,  esteeming  your  life  mad- 
ness, and  your  death  without  honor,  but  God  has  numbered  you 
among  his  children,  and  your  lot  will  be  eternal  happiness  among 
his  saints  (Wisdom  v.  4,  5). 

HEAVEN 
BY  CARDINAL  CORSI 

If  even  a  feeble  glimpse  of  the  eternal  glory  of  God,  as  it  mani- 
fested itself  at  the  Transfiguration  of  Christ  on  Mount  Thabor, 
appeared  so  enchanting  to  Peter  that  he  at  once  would  give  up 
the  world  and  live  forever  upon  that  hallowed  mountain,  what 
bliss  must  it  be  to  behold  the  full  splendor  of  heaven,  to  realize 
its  full  meaning,  to  taste  its  delights,  to  possess  its  bliss  without 
fear  of  ever  losing  it  again!  St.  Paul  assures  us  that  eye  hath 
not  seen,  neither  hath  the  ear  heard,  nor  hath  it  entered  into 
the  heart  of  man,  what  God  has  prepared  for  those  who  love  Him. 
It  is  not  my  intention  to  describe  to  you  heaven  in  all  its  splendor, 
for  it  would  be  impossible  for  me  to  do  so.  In  attempting  to 
picture  to  you  the  blissful  abode  of  the  elect,  my  words  will  be 
quite  insufficient  to  do  justice  to  my  subject.  I  can  depict  but  a 
feeble  image  of  it,  and  you  must  draw  your  own  conclusions  as 
to  the  immensity  and  nature  of  heaven.  Suffice  it  to  say,  that 
it  is  the  truest  good,  the  supreme  and  greatest  of  all  good,  be- 


LIFE   EVERLASTING  427 

cause  the  glory  of  heaven  consists  chiefly  in  beholding  God, 
in  loving  and  praising  Him. 

The  perfect  happiness  of  the  soul,  so  says  St.  Augustine,  con- 
sists in  possessing  the  fulness  of  its  proper  desire.  This  posses- 
sion engenders  peace  and  satisfaction.  In  this  world  we  can 
never  be  really  happy,  because  either  we  do  not  have  what  we 
desire,  or  because  we  do  not  desire  that  which  we  should  desire. 
As  long  as  we  remain  in  this  place  of  exile,  visible  creation  can- 
not conduce  to  our  permanent  happiness,  or  to  the  supreme  ac- 
complishment of  our  perfection ;  but  the  moment  we  pass  across 
the  threshold  of  the  heavenly  paradise,  what  blessed  purity  of  the 
will,  what  peace  to  the  senses,  what  jubilant  rapture  shall  we 
experience!  When  our  intelligence  has  been  enabled  to  under- 
stand the  divine  mysteries,  it  will  realize  how  the  three  Persons 
constitute  the  Most  Holy  Trinity :  how  the  Father  generated  the 
Son  without  being  greater  than  the  Son;  how  the  Holy  Ghost 
proceeds  from  the  Father  and  the  Son  without  being  inferior  to 
them  in  any  sense.  It  will  see  the  marvellous  union  of  the 
Divine  and  human  natures  in  the  one  Divine  Person  of  Jesus 
Christ. 

The  blessed  soul  will  behold  in  God  infinite  goodness  and 
beauty,  which  will  fill  the  soul  with  infinite  delight,  admiration, 
rapture,  and  love. 

Oh,  sweet  rapture  of  a  blessed,  God-loving  soul!  This  soul 
loves  in  supreme  happiness,  with  the  most  ardent  love  that  will 
ever  continue;  for  by  losing  all  thought  of  itself  it  knows  of 
nothing  further  to  desire,  nothing  to  wish,  can  think  of  no  other 
good  except  the  One  it  loves.  It  loves,  but  with  a  perfectly 
blissful  love,  because  it  finds  every  gratification  in  the  one  su- 
preme Good  whom  it  loves.  This  love,  says  St.  Augustine,  is 
the  only  air  which  those  inexpressibly  blessed  souls  breathe,  the 
sole  substance  of  their  existence.  And  who  could  describe  it ! 

When  the  soul  enters  paradise  it  will  exclaim :  My  faith  taught 
that  the  joys  of  heaven  would  be  full  and  complete.  But  oh,  rap- 
ture, my  expectation  could  picture  only  a  feeble  image,  a  shadow, 
of  that  which  I  here  in  reality  see  and  possess !  Blessed  be  those 
sufferings  endured  upon  earth  in  resignation  to  the  Divine  will! 
Hallowed  be  that  labor,  those  penitential  works !  Blessed  in  par- 


428     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

ticular  be  my  most  gracious  God  who  purchased  this  glory  for 
me  at  the  price  of  His  passion,  who  assisted  me  with  His  power- 
ful grace,  guided  my  actions,  and  granted  to  my  good  works  their 
merit ! 

And  this  infinite  and  never-ending  bliss  is  offered  to  all  of  us. 
Yes,  dear  Christians,  you  and  I  can,  and  should,  gain  heaven. 
All  that  is  required  is  the  fulfilling  of  the  conditions  under  which 
God  has  promised  it  to  us.  It  suffices  on  our  part  that  we  seek 
it  earnestly,  that  we  desire  it.  It  is  the  reward  of  the  work,  the 
price  and  the  crown  of  the  righteousness,  the  recompense  of  the 
combat. 

And  now  let  us  consider  what  we  are  really  doing  to  merit 
such  a  magnificent  reward.  Alas,  the  lives  of  many  Christians 
are  little  in  accord  with  the  law  of  God.  Small  are  their  efforts 
to  attain  the  crown  of  the  righteous,  the  salvation  for  which  they 
were  created.  Does  it  not  seem  that  some  Christians  seem  more 
anxious  to  damn  than  to  save  their  souls  ?  Yes,  indeed,  it  is  only 
too  true  that  many  Christians  live  only  for  the  world;  they 
hanker  after  everything  worldly,  and  think  little,  if  at  all,  about 
heaven  and  eternal  glory. 

Dear  brethren,  think  seriously  upon  this :  Heaven  is  the  great- 
est of  all  good;  but  man  cannot  attain  it  without  working  for  it. 
Contemplate  the  awful  words  of  Jesus  Christ :  "  Many  are  called, 
but  few  chosen."  Go  to  work  at  once,  and  earnestly,  so  that  you 
may  be  counted  among  the  fortunate  number  of  the  chosen  ones, 
and  merit  the  glory  of  heaven  by  living  a  righteous  and  God- 
fearing life.  Amen. 

References 

Hehel,  "  The  Twelfth  Article  of  the  Creed,"  in  Sermons  on  Christian 
Doctrine;  Hughes,  in  Horn.  Monthly,  March,  1919;  Monsabre,  in  Lenten 
Confer,  of  1889. 

Cath.  Encyc.,  Vol.  VII,  pp.  170  ff . ;  Summa  Theol.,  Suppl.,  qq.  92-96; 
I,  q.  12;  Ha,  Ilae,  qq.  1-5;  Tanquerey,  De  Deo  Remuneratore,  Art.  Ill; 
Hurter,  Theol.  Dog.,  Vol.  Ill,  Nos.  828  ff. ;  Pohle-Preuss,  Eschatology, 
pp.  28  ff. ;  Vaughan,  The  Divine  Armory,  etc.,  pp.  895  ff. ;  Callan,  Illustra- 
tions for  Sermons,  etc.,  pp.  90  ff. ;  Out  of  Shadows  into  Light;  Bellord, 
Meditations,  etc.,  Vol.  II,  pp.  352  ff. ;  Schneider-Thurston,  Th'e  Other 
Life,  pp.  148  ff. ;  Bolo,  In  Heaven  we  Know  our  Own. 


THE   APOSTOLICITY   OF   THE  CHURCH       429 


FOURTH  SUNDAY  AFTER  EASTER 

SUBJECT 
THE  APOSTOLICITY  OF  THE  CHURCH 

TEXT 

With  whom  there  is  no  change,  nor  shadow  of  alteration.  —  JAMES  i.  17. 
[At  that  time  Jesus  said  to  his  disciples:]  When  he,  the  Spirit  of  truth, 
is  come,  he  will  teach  you  all  truth.  —  JOHN  xvi.  13. 

Analysis 

INTRODUCTION.  St.  James  in  to-day's  Epistle  tells  us  that 
God  is  ever  the  same,  always  unchangeable.  It  is  only  natural, 
therefore,  that  the  true  Church  of  God  should  likewise  remain 
unchanged,  in  spite  of  all  the  vicissitudes  of  time  and  place  and 
of  every  other  institution  in  this  world.  The  secret  of  this  dis- 
tinctive characteristic  of  the  Church  of  Christ  is  the  abiding 
presence  in  her  of  that  same  Spirit  of  truth  and  immutability 
whom  our  Lord  promised  to  the  Apostles  in  to-day's  Gospel. 

I.  Apostolicity  is  a  mark  of  the  true  Church  of  Christ. 
I.  Apostolicity  means  that  the  Church  in  every  age  must  be 
identical  with  the  Church  of  the  Apostles.  This  identity  is  mani- 
fest in  a  public,  lawful,  and  unbroken  succession  of  pastors,  com- 
ing down  from  the  Apostles,  maintaining  the  same  doctrines, 
worship,  and  government  which  the  Apostles  delivered  to  the 
Church.  2.  The  Scriptures  tell  us  that  the  true  Church  must  be 
identical  with  the  Church  of  the  Apostles,  for  Paul  says,  "  though 
we,  or  an  angel  from  heaven,  preach  a  gospel  to  you  besides  that 
which  we  have  preached  to  you,  let  him  be  anathema"  (Gal.  i.  8)  ; 
"and  it  is  built  upon  the  foundations  of  the  apostles"  (Eph.  ii. 
20).  This  identity  in  teaching  and  government  in  the  true 
Church  must  be  handed  down  uninterruptedly  by  a  line  of  legiti- 
mate pastors  who  descend  from  the  Apostles  themselves;  for 
"how  shall  they  preach  unless  they  be  sent"  (Rom.  x.  15)? 


430     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

Thus  the  priests  of  Crete  received  their  authority  from  Titus, 
and  Titus  in  turn  received  his  from  Paul  (Titus  i.  5).  In  their 
disputes  with  heretics  the  most  ancient  Fathers  of  the  Church 
always  appealed  to  the  unbroken  succession  of  pastors  in  the 
Church  to  decide  the  truth  of  any  doctrine. 

II.  The  Church  of  Rome  alone  is  Apostolic,  i.  Her  suc- 
cession of  supreme  pastors  has  never  failed.  Benedict  XV 
traces  back  an  unbroken  pedigree  through  260  predecessors  to 
St.  Peter  himself.  Their  names  and  lives  are  handed  down  in 
history  and  can  be  proved  by  public  documents.  The  Protestants 
had  their  beginning  with  Luther,  sixteen  centuries  after  the 
Apostles;  the  Greek  schismatics  go  back  to  Photius,  eight  cen- 
turies after  the  Apostles.  2.  The  Catholic  Church  has  preserved 
the  Sacred  Scriptures,  and  she  alone  to-day  reveres  them  as  the 
word  of  God.  Of  God's  oral  word  or  tradition  she  has  been  the 
sole  guardian  and  defender.  3.  Thus  the  Catholic  Church  only 
is  identical  with  the  Church  of  the  Apostles.  This  even  the  adver- 
saries of  the  Church  admit  when  they  accuse  her  of  being  always 
the  same  and  out  of  date.  It  was  the  identity  between  the  Cath- 
olic Church  of  to-day  and  the  Church  of  the  Apostles  that 
brought  the  great  mind  of  Newman  into  the  true  fold. 

CONCLUSION,  i.  Gratitude  to  God  for  the  inestimable  privilege 
and  dignity  of  belonging  to  the  Church  of  the  Apostles.  2.  Re- 
spect and  reverence  for  the  Bishops  and  priests  of  the  Church, 
the  successors  of  the  Apostles  and  disciples. 

Catechism  of  the  Council  of  Trent,  Part  I 
ARTICLE  IX  OF  THE  CREED 

APOSTOLICITY  OF  THE  CHURCH 

The  true  Church  is  also  to  be  known,  from  her  origin,  which 
she  derives  under  the  law  of  grace,  from  the  Apostles;  for  her 
doctrines  are  neither  novel  nof  of  recent  origin,  but  were  deliv- 
ered of  old  by  the  Apostles,  and  disseminated  throughout  the 
world.  Hence,  no  one  can  for  a  moment  doubt  that  the  impious 


THE  APOSTOLICITY   OF  THE  CHURCH       431 

opinions  which  heresy  invents,  opposed  as  they  are  to  the  doc- 
trines taught  by  the  Church  from  the  days  of  the  Apostles  to 
the  present  time,  are  very  different  from  the  faith  of  the  true 
Church.  That  all,  therefore,  may  know  the  true  Catholic  Church, 
the  Fathers,  guided  by  the  Spirit  of  God,  added  to  the  Creed  the 
word  "  APOSTOLIC  " ; 1  for  the  Holy  Ghost,  who  presides  over  the 
Church,  governs  her  by  no  other  than  Apostolic  men;  and  this 
Spirit,  first  imparted  to  the  Apostles,  has  by  the  infinite  goodness 
of  God  always  continued  in  the  Church.  But  as  this  one  Church, 
because  governed  by  the  Holy  Ghost,  cannot  err  in  faith  or 
morals,  it  necessarily  follows  that  all  other  societies  arrogating  to 
themselves  the  name  of  Church,  because  guided  by  the  spirit  of 
darkness,  are  sunk  in  the  most  pernicious  errors,  both  doctrinal 
and  moral. 

Sermons 

CATHOLICITY  AND  APOSTOLIC  ORIGIN  OF  THE  CHURCH 
BY  CARDINAL  CORSI 

In  our  preceding  instruction  we  learned  that  the  true  Church 
founded  by  Jesus  Christ  must  be  furnished  with  four  conspicu- 
ous characteristics,  rendering  her  easily  recognizable,  so  that  all 
may  follow  the  teaching  of  Christ  and  be  able  to  obtain  salvation. 
These  distinguishing  marks  of  the  true  Church  are,  as  we 
learned,  Oneness,  Sanctity,  Catholicity,  and  Apostolicity.  As  to 
the  first  two  qualities,  I  have  showed  how  the  marks  of  oneness 
and  sanctity  are,  without  any  doubt,  possessed  by  our  Church. 

The  true  Church  must  also  be  catholic,  namely  universal.  As 
she  is  to  be  for  all  mankind  the  sole  necessary  means  for  the 
attainment  of  salvation,  it  is  necessary  that  this  means  should 
exist  at  all  times  in  the  world  and  everywhere.  Finally,  she  must 
be  apostolic.  For,  as  Jesus  Christ  founded  His  Church  upon  the 
apostles,  and  commissioned  them  to  spread  the  same  in  the  world, 
thus  Jesus  Christ  can  only  acknowledge  as  His  Church  that 
religious  community  which  was  established  by  His  apostles  at 
His  command.  We  shall  see  that  also  these  attributes  are  found 
in  the  Church  to  which  we  belong. 

1  On  the  notes  of  the  true  Church,  see  Augustine,  Contra  Epist.  funda- 
menti  and  Tertullian,  De  Praescript 


432     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

The  third  characteristic  of  the  true  Church  is  that  she  is 
catholic,  or  universal.  Holy  Scripture  speaks  of  the  Church 
under  the  image  of  a  kingdom  destined  to  spread  itself  through- 
out all  parts  of  the  world,  and  in  which  all  men  may  find  salva- 
tion, to  attain  the  end  for  which  they  were  created.  In  this 
regard  we  know  that  the  Catholic  Church  is  not  restricted  to 
one  place,  to  one  province,  to  one  nation,  but  that  she  extends 
north,  south,  east,  and  west,  over  the  whole  wide  world.  She 
distinguishes  not  between  nations  of  believers  and  unbelievers. 
We  find  Catholics  in  Protestant  nations,  in  heathen  and  Mo- 
hammedan countries,  among  the  savages  of  the  remotest  parts 
of  Africa,  Asia,  and  Oceanica,  all  united  together  by  the  bonds 
of  the  same  faith  and  by  participation  in  the  same  sacraments. 
Therefore  the  title  Catholic  belongs  by  right  to  our  Church, 
because  she  is  spread  throughout  all  parts  and  embraces  all 
periods.  Our  faith  is  the  same  as  that  of  Abraham  and  the 
ancient  patriarchs.  They  believed  in  the  Redeemer  that  was  to 
come,  and  we  in  the  same  Redeemer  who  has  come.  Christ  is 
the  corner-stone  that  joins  together  the  faithful  who  were  be- 
fore Him  with  those  who  came  after  Him,  the  Old  Testament 
with  the  New,  the  prophets  with  the  apostles.  What  more  strik- 
ing proof  of  the  catholicity  of  our  Church  could  one  ask? 

The  true  Church  must,  finally,  be  apostolic;  she  must  have 
been  founded  by  the  apostles,  and  must  descend  from  the  apostles 
and  have  their  doctrine.  Now  all  this  is  absolutely  true  of  our 
Roman  Catholic  Church.  The  succession  of  her  priests  began 
with  the  apostles,  and  will  continue  so  for  all  times.  From  our 
present  Pope  we  can  trace  his  predecessors  in  office  to  St.  Peter, 
appointed  by  Jesus  Christ  Himself  to  be  the  head  of  His  Church. 
And  so  can  we  trace  the  ordination  and  appointment  of  all 
Catholic  bishops.  The  source  of  their  authority  is  in  each  case 
a  bishop  ordained  by  one  of  the  apostles,  so  that  their  office  and 
authority  were  derived  from  the  apostles. 

Through  this  uninterrupted  succession  in  the  priesthood  the 
doctrine  of  the  Church  has  been  preserved  unchanged  from  the 
apostles  down  to  us.  It  suffices  to  compare  what  is  taught  to-day 
with  what  was  taught  in  the  early  Church,  and  we  shall  find  that 
all  articles  of  faith  which  we  believe  were  also  believed  in  the 


THE  APOSTOLICITY   OF  THE  CHURCH       433 

time  of  the  apostles.  The  doctrine  given  by  Jesus  Christ  to  the 
apostles,  and  by  the  apostles  proclaimed  to  all  nations,  is  still 
professed  by  all  Catholics.  This  most  evident  proof  suffices  in 
order  to  demonstrate  that  our  holy  Church  is  manifestly  the 
Church  that  Jesus  Christ  founded,  because  she  has  preserved 
all  the  marks  of  her  origin.  If  members  of  the  early  Church 
were  to  rise  from  the  dead  in  these  days,  they  would  immedi- 
ately recognize  in  our  holy  Church  the  Church  in  which  they 
lived  and  believed. 

Behold,  then,  how  the  four  marks,  Oneness,  Sanctity,  Catho- 
licity, and  Apostolicity  are  found  in  our  holy  Church,  and  in 
her  alone.  The  other  so-called  churches,  standing  in  opposition 
to  ours,  cannot  boast  of  the  possession  of  these  characteristics, 
and  hence  they  are  false  religions. 

There  is  still  another  sure  mark  by  which  we  may  recognize 
the  true  Church,  that  mark  to  which  the  divine  Saviour  referred 
when  He  foretold  that  His  apostles  would  become  objects  of 
constant  persecution  on  the  part  of  the  world.  Which  is  the 
religious  community,  that  Giurch  against  which  all  others  seem 
to  have  sworn  an  irreconcilable  hatred,  which  the  world  perse- 
cutes with  its  jibes  and  calumnies  because  she  teaches  the  truth 
and  condemns  error  and  vice?  Where  is  the  Church  that  wears 
a  crown  of  thorns,  a  diadem  of  suffering?  It  is  our  Catholic 
Church.  The  sword  of  persecution  is  continually  drawn  against 
the  Church  of  Rome.  She  must  continually  struggle  in  the  heat 
of  strife.  She  is  the  true  Church  of  Christ,  and  all  other  reli- 
gious communities  are  false,  because  truth  is  only  one,  and  there 
can  be  only  one  true  Church. 

All  these  things  which  we  have  considered  are  well  calculated 
to  make  comprehensible  to  us  the  priceless  privilege  of  belonging 
to  the  Catholic  Church,  a  blessing  which  we  can  never  suffi- 
ciently appreciate,  a  grace  which  has  been  imparted  to  us  by  the 
mercy  of  God  without  any  merit  whatever  on  our  part.  He  who 
has  the  misfortune  of  being  born  and  taught  in  a  false  religion 
may  turn  to  the  true  one,  and  many  have  done  so.  Yet  it  is  ex- 
tremely difficult  to  overcome  the  prejudices  of  training  and  educa- 
tion. Hence  let  us  be  most  grateful  to  God  for  the  precious  gift 
of  faith,  and  let  us  make  use  of  it  in  the  way  He  desires.  With- 


434     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

out  this  the  blessing  will  be  not  only  useless,  but  will  merit  for 
us  greater  punishment.  What  would  it  avail  us,  indeed,  to  be 
children  of  a  holy  Church  if  we  were  to  lead  lives  in  contradic- 
tion to  her  teachings  ? 

In  order  to  be  saved  it  is  therefore  not  sufficient  to  be  born  in 
and  to  belong  to  the  true  Church.  We  must  also  profess  her 
doctrines  and  arrange  our  manner  of  living  according  to  her 
tenets.  We  must  by  the  righteousness  of  our  moral  lives  take 
part  in  the  sanctity  of  the  Church. 

Along  with  the  wheat  in  the  fields  grow  the  tares.  But  the 
mere  fact  of  growing  in  a  wheat  field  does  not  save  the  useless 
tares  from  destruction.  This  is  the  comparison  which  Jesus 
Christ  employed  to  explain  to  us  the  necessity  of  having  merits. 
Both  good  and  bad  members  are  now  found  in  the  field  of  the 
Church,  but  a  separation  will  be  made  by  Christ  on  the  day  of 
judgment.  Great  will  then  be  the  despair  of  bad  Catholics  to 
see  themselves  cast  with  the  unbelievers  and  godless,  condemned 
to  the  flames  of  hell,  which  will  be  all  the  more  severe  for  them 
as  they  had  been  favored  by  God  with  admission  to  the  true 
Church. 

May  this  thought,  dear  brethren,  dwell  in  your  memory  as  a 
strong  incentive  to  correspond  faithfully  with  the  graces  received, 
and  to  live  in  His  Church  as  God  would  have  you,  namely,  as 
her  loyal,  obedient,  and  sanctified  members.  Amen. 

THE  TRUE  CHURCH  OF  CHRIST 
BY  CARDINAL  CORSI 

In  the  world  there  are  many  sects,  religions,  and  creeds,  and 
the  Jew,  the  Mohammedan,  the  Baptist,  the  Presbyterian,  and 
the  rest,  each  one  claims  his  religion  to  be  the  true  one.  Each 
condemns  as  false  the  other  creeds;  the  belief  and  religious 
practices  of  each  are  in  opposition  one  to  another.  Yet  truth 
can  be  but  one,  as  God  only  is  one ;  it  is  consequently  impossible 
that  all,  or  even  two  opposed  creeds,  can  be  true.  There  can 
be  only  one  true  religion,  only  one  true  Church  of  Christ. 

How  are  we  then  to  find  the  true  Church  in  this  bewildering 
throng  of  religious  bodies?  One  thing  is  certain,  and  that  is: 


THE  APOSTOLICITY   OF   THE  CHURCH       435 

God  could  not  leave  us  in  ignorance  in  a  matter  of  such  great 
moment,  a  matter  involving  nothing  less  than  our  eternal  wel- 
fare. The  way  that  leads  to  salvation  must  be  open  to  all;  it 
must  be  one  that  each  man  may  see  and  know.  And  so  it  is. 
The  Lord  has  willed  that  His  Church,  like  a  city  built  upon  the 
pinnacle  of  a  mountain,  should  be  visible  and  be  manifest  to  the 
whole  world,  and  He  provided  it  with  such  evident  marks  that 
men  of  every  condition  are  enabled  to  see  it,  and  to  distinguish 
it  from  false  churches.  The  marks  of  the  true  Church  are  that 
she  must  be  one,  holy,  catholic,  and  apostolic,  and  as  these  marks 
are  alone  found  in  the  Roman  Catholic  Church,  she  alone  is  the 
true  Church  of  Jesus  Christ.  Let  me  further  explain  this. 

The  true  Church  of  Christ  must  be  one ;  one  in  her  faith,  one 
in  her  communion,  one  in  her  constitution,  one  in  her  head.  And 
this  is  the  fact  with  our  Church.  She  is  one  in  faith.  Although 
spread  over  the  whole  world,  all  her  communities  hold  in  every 
particular  the  same  faith.  Though  her  gospel  is  preached  in 
many  different  languages,  the  truths  proclaimed  are  the  same. 
And  so  has  it  been  ever  since  her  foundation,  and  will  ever  be. 
Ask  a  Catholic  in  any  part  of  the  wide  world,  call  from  the 
grave  a  Catholic  from  any  of  the  centuries  that  have  passed  since 
the  founding  of  the  Church,  and  this  Catholic  from  the  distant 
islands  of  the  Pacific  or  from  Iceland,  this  Catholic  who  lived 
before  or  after  the  Reformation,  each  will  profess  the  same 
apostolic  creed  that  you  and  I  profess.  The  Roman  Catholic 
Church  is  one  in  her  belief,  and  while  she  has  occasionally  more 
clearly  defined  some  particular  dogma  which  was  assailed  by 
her  enemies,  she  has  never  changed  in  the  truths  she  has  taught. 

The  Roman  Catholic  Church  is  one  also  in  her  communion 
and  constitution.  All  her  children  are  subject  to  the  Supreme 
Head,  partake  of  the  same  sacraments,  join  in  the  same  sacrifice, 
the  same  prayers,  the  same  divine  worship.  In  order  to  preserve 
this  supernatural  community,  Jesus  Christ  gave  to  the  Church 
a  constitution  which  makes  her  an  active  and  perfectly  governed 
body.  In  every  diocese  there  is  a  bishop  who  has  for  his  as- 
sistants the  priests,  and  over  all  the  bishops  is  placed  the  Pope, 
as  the  representative  of  Christ  on  earth.  The  laity  are  joined 
in  communities  under  leadership  of  their  pastors,  the  communi- 


436 

ties  are  joined  into  dioceses  under  their  bishops,  and  all  the 
dioceses  together  form  the  Church,  under  the  leadership  of  the 
Pope. 

The  Pope  is  the  representative  of  Jesus  Christ,  so  that  through 
the  Pope  the  Church  and  all  her  faithful  are  directly  linked  with 
God.  Thus  there  is  one  single  flock,  under  one  single  shepherd 
(John  x.  16).  And  this  is  the  perfect  unity  of  the  Catholic 
Church. 

How  different  from  our  holy  Church  is  the  situation  in  which 
the  sects  separated  from  our  Church  find  themselves.  I  am  not 
speaking  here  of  infidels.  Since  they  do  not  profess  Jesus  Christ, 
they  cannot  of  course  be  one  with  Him.  I  speak  of  the  sects 
that,  though  they  call  themselves  Christians,  are  in  opposition 
to  our  Church,  and  are  commonly  called  Protestants.  There  is 
among  them  no  unity  because  they  do  not  hold  the  same  belief. 
They  cannot  have  unity  in  belief,  for  they  acknowledge  no 
supreme  head,  no  supreme  authority,  no  infallible  teaching  office. 
Each  sect,  in  fact  almost  each  individual  Protestant,  follows  his 
own  opinion  and  forms  his  belief  according  to  his  lights.  Hence 
in  each  of  the  many  sects  there  are  almost  as  many  opinions 
on  matters  of  faith  as  there  are  individuals. 

The  true  religion  of  Jesus  Christ,  furthermore,  must  be  holy. 
Jesus  Christ  died,  says  St.  Paul,  in  order  to  found  a  Church  with- 
out spot  and  without  wrinkle.  Our  Roman  Catholic  Church  is 
holy  in  her  invisible  head,  Jesus  Christ,  holy  in  her  teaching 
and  in  her  precepts,  holy  in  her  sacraments  and  religious  exer- 
cises, holy  in  her  commandments  and  in  her  aims,  holy  in  her 
saints,  and  holy,  finally,  in  her  faithful  and  obedient  children. 
Our  Church,  therefore,  is  holy,  and  she  alone  can  be  holy. 

The  sects  separated  from  our  Church  cannot  be  holy;  they 
have  not  Jesus  Christ  for  their  founder,  nor  have  they  the  suc- 
cessors of  the  holy  apostles  for  their  heads.  Their  founders 
have  been  far  from  holy,  and  therefore  could  not  endow  them 
with  holiness. 

The  true  Church  of  Christ  must  also  be  catholic,  which  means 
universal.  Truth  is  but  one;  it  is  the  same  at  all  times,  in  all 
places.  That  which  is  true  here  is  true  everywhere,  and  what 
is  true  to-day  will  be  true  to-morrow  and  for  all  time.  The 


THE   APOSTOLICITY   OF   THE   CHURCH       437 

Church,  as  the  truth  revealed  to  the  world,  must  therefore  be 
universal,  existing  at  all  times,  since  her  foundation  by  Christ, 
and  in  all  places,  since  she  is  the  Church  of  God.  Our  Church 
teaches  the  truths  which  were  revealed  to  our  first  parents, 
handed  down  by  the  patriarchs,  defined  by  the  law  of  Moses, 
proclaimed  by  the  gospel  of  Jesus  Christ,  and  spread  abroad  by 
the  apostles  and  their  successors  throughout  the  world.  These 
same  truths  will  be  proclaimed,  unaltered,  until  the  end  of  the 
world,  because  the  Church  will  exist  as  long  as  the  world,  and 
tier  faith  will  be  the  true  faith  of  the  human  race  for  all  times. 
She  is  catholic,  or  universal,  also  as  regards  place.  She  invites 
every  man,  she  enters  the  entire  world  and  embraces  all  nations. 
Everywhere,  and  at  all  times,  the  same  creed,  the  same  holy 
sacrifice,  are  found  within  her  fold. 

Not  so  with  the  sects  separated  from  our  Church.  They  are 
not  catholic,  or  universal.  They  are  not  universal  in  regard  to 
place  or  to  time.  There  was  a  time  since  the  death  of  our  Lord 
when  they  were  not  in  existence,  and  in  regard  to  place,  many 
of  them  are  the  official  religions  of  some  particular  State,  and 
not  much  known  beyond  its  borders. 

Finally,  the  true  Church  of  Christ  must  be  apostolic.  The 
divine  Saviour  confided  the  revealed  truths  to  His  apostles  for 
the  salvation  of  the  world.  To  them  he  gave  the  commission 
to  preach  the  same  throughout  the  world.  From  the  apostles, 
therefore,  whom  the  Holy  Spirit  designates  as  the  pillars  and 
foundation  of  the  Church  (Apoc.  xxi.  14),  the  true  Church 
must  descend.  And  this  is  the  case  with  our  Roman  Catholic 
Church.  She  is  apostolic,  because  the  apostles  commissioned  by 
Christ  established  her  and  were  her  first  shepherds.  We  can 
prove  the  succession  of  our  bishops  from  the  times  of  the 
apostles.  We  have  in  the  Holy  See  of  Rome  the  lawful  succes- 
sor of  St.  Peter.  His  doctrine  is  that  received  from  the  apostles. 
Hence  the  Roman  Catholic  Church  is  the  apostolic  Church,  the 
Church  of  Jesus  Christ,  the  only  true  Church. 

That  the  Protestant  sects  cannot  claim  apostolic  origin  is 
evident.  Yes,  dear  brethren,  the  true  Church  founded  by  the 
Redeemer  of  the  world,  propagated  by  His  apostles,  and  con- 
firmed by  the  blood  of  martyrs,  is  our  Roman  Catholic  Church, 


438     PAROCHIAL  COURSE  OF   INSTRUCTIONS 

the  only  Church  that  is  truly  one,  holy,  catholic,  and  apostolic. 
In  her  alone  has  the  Lord  deposited  the  treasure  of  truth  re- 
vealed to  the  world;  deposited  the  treasures  of  grace  which 
sanctifies  souls,  effects  their  salvation,  and  leads  them  to  heaven. 
She  is  the  Church  which  the  Supreme  Pastor,  the  Son  of  God, 
alone  acknowledges  as  His,  the  Church  in  which  the  graces  of 
the  redemption  merited  by  Christ  are  applied  to  mankind  at  all 
times  without  restriction.  We  must  seek  our  salvation  in  her 
alone,  for  only  in  the  field  in  which  the  treasure  is  buried 
(Matth.  xiii.  44)  can  it  be  found;  in  another  I  seek  in  vain.  He 
who  preaches  another  gospel  than  that  announced  by  the  apostles, 
even  if  he  were  an  angel  from  heaven,  is  anathema,  says  St.  Paul, 
and  to  him  who  is  an  adherent  of  this  other  gospel,  that  ends 
in  the  flesh  after  beginning  in  the  spirit,  Christ  will  avail 
nothing;  rather  he  will  lose  Christ  (Gal.  v.  2-4). 

Let  us  therefore  praise  the  Lord,  and  thank  Him  fervently 
for  having  preferred  and  elected  us  to  be  born  in  the  bosom 
of  His  holy  Church.  Let  us  ever  love  this  holy  Church,  this 
faithful  Spouse  of  Jesus  Christ;  let  us  obey  her  voice;  it  is  the 
voice  of  God.  She  will  then  lead  us  after  the  brief  conflict  of 
this  earthly  life  to  the  eternal  triumphs  of  heaven.  Amen. 

References 

Hehel,  "  The  Ninth  Article  of  the  Creed,"  in  Sermons  on  Christian  Doc- 
trine; Richter,  in  Sunday-School  Sermonettes;  Freeland,  in  Pulpit  Comm., 
Vol.  I;  Urban,  in  Teachers'  Handbook  to  the  Catechism,  Vol.  I,  p.  287: 
Newman,  "  Faith  and  Private  Judgment,"  in  Discourses  to  Mixed  Con- 
gregations; "  The  Second  Spring,"  in  Sermons  Preached  on  Various 
Occasions;  "  The  Christian  Church  a  Continuation  of  the  Jewish,"  in 
Sermons  on  the  Subjects  of  the  Day;  Monsabre,  in  Lenten  Confer,  of 
1881. 

Cath.  Encyc.,  Vol.  I,  pp.  648  ff. ;  De  Groot,  Summa  Apol.  De  Eccl.  Cath., 
q.  5,  art.  5;  q.  7,  art.  i,  2,  5;  Tanquerey,  De  Eccl.  Christi,  Nos.  770  ff. ; 
Hurter,  Theol.  Dog.,  Vol.  I,  Nos.  429  ff.;  Leo  XIII,  Bull  Apostolicae 
Curae,  Sept  13,  1896;  Smith,  The  Bull  on  Anglican  Orders;  Kinsman, 
Salve  Mater;  Vaughan,  The  Divine  Armory,  etc.,  pp.  571  ff. ;  Callan, 
Illustrations  for  Sermons,  etc.,  p.  113;  Berington  and  Kirk,  The  Faith  of 
Catholics,  Vol.  I,  p.  245. 


GOD   OUR   HEAVENLY   FATHER  439 


FIFTH  SUNDAY  AFTER  EASTER 

SUBJECT 
GOD   OUR   HEAVENLY   FATHER 

TEXT 

//  you  ask  the  Father  anything  in  my  name,  he  will  give  it  you.  .  .  . 
For  the  Father  himself  loveth  you.  —  JOHN  xvi.  23,  27. 

Analysis 

INTRODUCTION.  In  the  text  of  to-day's  Gospel  our  Lord  refers 
to  God  as  His  Father,  because  He  is  the  natural  Son  of  the 
Father.  But  God  is  also  our  Father,  inasmuch  as  we  are  His 
adopted  children  through  grace  (see  outline  for  Trinity  Sun- 
day, No.  I).  Hence  in  the  Lord's  Prayer  we  address  God  as 
"our  Father  who  art  in  heaven." 

I.  God  is  called  Father,    i.  He  is  our  Creator,  who  made  us 
out  of  nothing  to  His  own  image  and  likeness.     2.  God  is  our 
Ruler  and  Governor,  who  with  paternal  care  watches  over  our 
lives  and  provides  for  our  needs.     3.  God  has  made  us  in  the 
Sacrament  of  Baptism  His  own  sons  by  adoption :  "  You  have 
received  the  spirit  of  adoption  of  sons,  whereby  we  cry:  Abba 
(Father)  "  (Rom.  viii.  15). 

II.  God  is  called  our  Father,     i.  This  shows  that  God  is  not 
the  Father  of  some  particular  individuals  only,  but  of  all  men ; 
and  that  consequently  we  are  all  brethren  one  of  another  and  of 
Christ.    2.  The  word  our  teaches  us  that  we  should  ask  favors 
from  God  for  our  neighbor  as  well  as  ourselves.    Hence  St.  Am- 
brose calls  the  Lord's  Prayer  the  fraternal  prayer. 

III.  God  is  called  our  Father  who  is  in  heaven,     i.  God  is 
everywhere  present.    2.  God  is  said  to  be  especially  in  heaven, 
because  there  the  greatness  of  His  glory  is  manifested,  and  be- 
cause the  words  "  in  heaven  "  are  calculated  to  raise  our  minds 


440      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

and  hearts  from  earthly  to  spiritual  things.  3.  As  the  term 
Father  is  calculated  to  fill  us  with  confidence,  so  the  words  in 
heaven  are  intended  to  inspire  in  us  awe  and  reverence  for  God. 
CONCLUSION,  i.  We  should  always  pray  with  filial  confidence, 
knowing  that  God  loves  us  as  a  Father.  2.  We  should  love  our 
neighbor  and  pray  for  him,  because  God  is  the  Father  of  all. 
3.  We  should  pray  with  devotion  and  ask  for  heavenly  things 
since  our  Father  is  in  heaven,  and  is  the  source  of  every  good. 

Catechism  of  the  Council  of  Trent,  Part  IV 

THE  LORD'S  PRAYER 

Our  Father  who  art  in  heaven 

PREFATORY   WORDS   TO   THE   LORD'S   PRAYER 

As  this  form  of  Christian  prayer,  delivered  by  Jesus  Christ, 
is  of  such  importance  as  to  have  required  the  above  prefa- 
tory words,  which  inspire  those  who  approach  God  piously  to 
approach  Him  also  more  confidently,  it  becomes  the  duty  of 
the  pastor  to  premise  a  distinct  and  perspicuous  exposition  of 
them.  The  pious  Christian  will  thus  have  recourse  to  prayer 
with  increased  alacrity,  knowing  that  in  prayer  he  communes 
with  God  as  with  a  father.1  To  consider  the  words  alone  which 
compose  this  preface,  they  are  indeed  very  few  in  number;  but 
looking  to  the  matter,  they  are  of  the  highest  importance,  and 
are  replete  with  mysteries. 

GOD,   WHY   CALLED  "FATHER" 

Father.  The  first  word  which  by  the  command  and  institution 
of  our  Lord  we  utter  in  (the  Greek  and  Latin  forms  of)  this 
prayer  is  "  Father."  The  Redeemer,  it  is  true,  might  have  com- 

1  The  Lord's  prayer  is  explained  by  the  following :  Tcrtullian,  De  Orat. ; 
St.  Cyprian,  De  Orat.  Dominica ;  St.  Cyril  of  Jerusalem,  Catech.  5.  Mystag. ; 
St.  Chrysostom,  Horn,  de  Orat.  Dom. ;  St.  Jerome,  Theoph.,  Euthym.  on 
Mark  vi. ;  St.  Ambrose,  1.  4,  de  Sacrament,  c.  4;  St.  Augustine,  epist.  121 
ad  Probam. ;  de  Sermone  Domini  in  Monte,  1.  2,  cc.  5-9;  horn.  42;  De  Bono 
Perseverantiae,  cc.  2  seq. ;  Sertn.  126,  135,  182  de  Tempore ;  Cassian,  Coll. 
7,  cc.  18-21 ;  St.  Thomas  Aquinas,  Opusc.  de  Orat.  Dom.;  Suinma  Thcol., 
2a,  2ac,  q.  83,  a.  9. 


GOD   OUR   HEAVENLY   FATHER  441 

menced  this  prayer  with  a  word  more  expressive  of  majesty, 
such  as  "  Creator  "  or  "  Lord  " ;  yet  these  He  omitted,  as  they 
might  be  associated  with  ideas  of  terror,  and  chose  rather  an 
expression  which  inspires  love  and  confidence.  What  name  more 
tender  than  that  of  Father?  —  a  name  at  once  expressive  of  in- 
dulgence and  love.1 

FIRST   PROOF   OF   THE   PROPRIETY   OF   THE   APPELLATION 

The  propriety  of  the  word  "  Father,"  as  applied  to  God,  the 
faithful  may  be  taught  from  the  works  of  Creation,  Government, 
and  Redemption.  God  created  man  to  His  own  image  and 
likeness,  an  image  and  likeness  which  He  impressed  not  on 
other  creatures;  and  on  account  of  this  peculiar  privilege  with 
which  He  adorned  man,  He  is  appropriately  designated  in  Scrip- 
ture the  Father  of  all  men,  the  Father  not  alone  of  the  faithful 
but  of  all  mankind. 

SECOND  PROOF 

His  government  of  mankind  supplies  another  argument  for 
the  propriety  of  the  appellation.  By  the  exercise  of  a  special 
superintending  providential  care  over  us  and  our  interests,  He 
manifests  the  love  of  a  Father  towards  us.  But  to  comprehend 
more  clearly  the  force  of  this  argument,  which  is  drawn  from 
His  paternal  care  over  us,  it  may  be  necessary  to  say  a  few 
words  on  the  guardianship  of  those  celestial  spirits  whom  He 
has  appointed  to  watch  over  and  protect  us. 

GUARDIAN  ANGELS,  THEIR   MINISTRY 

Angels  are  commissioned  by  Divine  Providence  to  guard  the 
human  race  and  be  present  with  every  man  to  protect  him  from 
injury.  As  parents,  when  their  children  have  occasion  to  travel 
a  dangerous  way,  infested  by  robbers,  appoint  persons  to  guard 
and  assist  them  in  case  of  attack,  so  has  our  Heavenly  Father 
placed  angels  over  each  of  us,  in  our  journey  towards  our 
heavenly  country,  that  guarded  by  their  vigilant  care  and  assist- 
ance we  may  escape  the  ambushes  and  repel  the  fierce  attacks  of 
our  enemies,  proceed  directly  on  our  journey,  secured  by  this 

1  See  St.  Leo,  serm.  6,  de  nat.  Dom. ;  St  Thorn,  i,  p.  quaest.  33,  art  I, 


guiding  protection  against  the  devious  paths  into  which  our 
treacherous  enemy  would  mislead  us,  and  pursue  steadily  the 
path  that  leads  to  heaven. 

The  important  advantages  which  flow  to  the  human  race 
from  this  special  superintending  Providence,  the  functions  and 
the  administration  of  which  are  intrusted  to  angels,  who  hold  a 
middle  place  between  man  and  the  Divinity,  appear  from  numer- 
ous examples  recorded  in  Scripture.  These  passages  prove  that 
angels,  as  the  ministers  of  the  divine  goodness,  have  frequently 
wrought  wonderful  things  in  the  sight  of  men,  and  they  give  us 
to  understand  that  innumerable  other  important  services  are  ren- 
dered to  us  by  the  invisible  ministry  of  angels,  the  guardians  of 
our  safety  and  salvation. 

The  angel  Raphael,  who  was  appointed  by  God  the  companion 
and  guide  of  Tobias,1  conducted  him  and  brought  him  back  safe 
again.2  He  helped  to  save  him  from  being  devoured  by  a  large 
fish,  and  pointed  out  to  him  the  singular  virtue  of  its  gall  and 
heart ; 3  he  expelled  the  evil  demon,  and  by  fettering  and  binding 
up  his  power  prevented  him  from  injuring  Tobias;  he  taught 
the  young  man  the  true  and  legitimate  rights  of  marriage,  and 
restored  to  the  elder  Tobias  the  use  of  his  sight.4 

The  angel  who  delivered  the  prince  of  the  Apostles  also  af- 
fords abundant  matter  of  instruction  on  the  admirable  advan- 
tages which  flow  from  the  care  and  guardianship  of  angels.  To 
this  event,  therefore,  the  pastor  will  also  call  the  attention  of  the 
faithful.  He  will  point  to  the  angel  illuminating  the  darkness 
of  the  prison,  awakening  Peter  by  touching  his  side,  loosing  his 
chains,  bursting  his  bonds,  admonishing,  him  to  rise,  to  take  up 
his  sandals  and  other  apparel,  and  to  follow  him.5  The  pastor 
will  also  direct  their  attention  to  the  same  angel  restoring  Peter 
to  liberty,  conducting  him  out  of  prison  through  the  midst  of  the 
guards,  throwing  open  the  door  of  his  prison,  and  ultimately 
placing  him  in  safety  without  its  precincts.  The  sacred  Scrip- 
tures, as  we  have  already  observed,  abound  in  examples  which 
give  us  an  idea  of  the  magnitude  of  the  benefits  conferred  on  us 
by  the  ministry  of  angels,  whose  tutelary  protection  is  not  con- 

1  Tob.  v.  6.  *  Tob.  xii.  3.  »  Tob.  vi.  5. 

*  Tob.  xii.  3.  •  Acts  xii.  7. 


GOD   OUR   HEAVENLY   FATHER  443 

fined  to  particular  occasions  or  persons,  but  extends  to  each 
individual  of  the  human  race,  from  the  hour  of  his  birth.  In 
the  exposition  of  this  point  of  doctrine  the  diligence  of  the  pastor 
will  be  rewarded  with  one  important  advantage:  the  minds  of 
the  faithful  will  be  interested,  and  excited  to  acknowledge  and 
revere  the  paternal  care  and  providence  of  God.1 

UTILITY  OF  THIS   EXPOSITION  ;   IT  SHOWS  THE  GOODNESS 

OF   GOD 

The  pastor  will  here  exalt  and  proclaim  the  riches  of  the 
goodness  of  God  to  man.  Ever  since  the  transgression  of  our 
first  parents,  who  entailed  upon  us  the  evil  consequences  of  sin, 
we  have  never  ceased  to  offend  Him  by  innumerable  crimes  and 
enormities,  even  to  the  present  hour,  yet  God  retains  His  love 
for  us,  and  still  continues  His  special  care  over  us.  To  imagine 
that  He  is  unmindful  of  His  creatures  were  insanity,  and  noth- 
ing less  than  to  hurl  against  the  Deity  the  most  blasphemous 
insult.  God  was  angry  with  the  people  of  Israel  because  they 
supposed  themselves  deserted  by  His  care:  tempting  the  Lord, 
they  said,  "  Is  the  Lord  amongst  us  or  not  ?  "  2  And  again,  "  The 
Lord  seeth  us  not,  the  Lord  hath  forsaken  the  earth."3  The 
faithful  are  therefore  to  be  deterred  by  these  passages  from  the 
impiety  of  imagining  that  God  can  at  any  time  be  forgetful  of 
man.  The  Israelites,  as  we  read  in  Isaias,  make  the  complaint 
against  God;  and  its  unreasonableness  God  exposes  by  a  simili- 
tude which  breathes  nought  but  kindness :  "  Sion  said :  the  Lord 
hath  forsaken  me,  and  the  Lord  hath  forgotten  me";  to  which 
God  answers,  "  Can  a  woman  forget  her  infant,  so  as  not  to  have 
pity  on  the  son  of  her  womb  ?  and  if  she  should  forget,  yet  will 
not  I  forget  thee.  Behold,  I  have  graven  thee  in  my  hands."  * 

Indisputably  as  these  passages  establish  this  truth,  yet  to 
bring  home  to  the  minds  of  the  faithful  an  absolute  conviction 
that  at  no  time  does  God  forget?  man,  or  withdraw  from  him  the 
offices  of  paternal  love,  the  pastor  will  add  to  the  evidence  of 
this  truth  by  introducing  the  example  of  our  first  parents,  by 

1  Concerning  the  creation  and  dignity  of  the  angels  see  Part  I  under 
the  first  Article  of  the  Creed. 

•  Exod.  xvii.  7.  •  Ezek.  viii.  12.  *  Tsa.  xlix.  14-16. 


444      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

which  it  is  so  strikingly  illustrated.  When  you  hear  them 
sharply  reproved  for  having  violated  the  command  of  God; 
when  you  hear  their  condemnation  pronounced  in  this  awful  sen- 
tence, "  Cursed  is  the  earth  in  thy  work ;  with  labor  and  toil 
shalt  thou  eat  thereof  all  the  days  of  thy  life.  Thorns  and 
thistles  shall  it  bring'  forth  to  thee ;  and  thou  shalt  eat  the  herbs 
of  the  earth " ; x  when  you  see  them  driven  out  of  Paradise ; 
when,  to  extinguish  all  hope  of  return,  you  read  that  a  fiery 
cherub  was  stationed  at  the  entrance,  brandishing  "  a  flaming 
sword,  turning  every  way";2  when  you  know  that  to  avenge 
the  injury  done  Him,  God  consigned  them  to  every  affliction  of 
mind  and  body ;  when  you  see  and  know  all  this,  would  you  not 
be  led  to  pronounce  that  man  was  lost  irrecoverably?  that  he 
was  not  only  deprived  of  all  assistance  from  God,  but  also  aban- 
doned to  every  species  of  misery?  But  although  the  storm  of 
the  divine  wrath  burst  over  his  guilty  head,  yet  the  love  of  God 
shot  a  gleam  of  consolation  across  the  darkness  that  enveloped 
him.  The  Sacred  Scriptures  inform  us  that  "  the  Lord  God  made 
for  Adam  and  his  wife,  garments  of  skins,  and  clothed  them,"3 
a  convincing  proof  that  at  no  time  does  God  abandon  His  crea- 
ture man. 

That  no  injuries  offered  to  God  by  man  can  exhaust  the  divine 
love  is  a  truth  contained  in  these  words  of  David :  "  Will  he 
[God]  in  his  anger  shut  up  his  mercies?"4  And  Habacuc,  ad- 
dressing himself  to  God,  distinctly  says,  "  When  thou  art  angry, 
thou  wilt  remember  mercy." B  "  Who  is  a  God  like  to  thee," 
says  Micheas,  "  who  takest  away  iniquity,  and  passest  by  the  sin 
of  the  remnant  of  thy  inheritance?  he  will  send  his  fury  in  no 
more,  because  he  delighteth  in  mercy."  6  When,  therefore,  we 
imagine  that  God  has  abandoned  us,  that  we  are  deprived  of 
His  protection,  then  in  an  especial  manner  does  He,  of  his  in- 
finite goodness,  seek  after  and  protect  us ;  for  in  His  anger  He 
stays  the  sword  of  His  justice,  and  ceases  not  to  pour  out  the 
inexhaustible  treasures  of  His  mercy. 

1  Gen.  iii.  17,  18.  *  Gen.  iii.  23,  24.  »  Gen.  iii.  21. 

*  Ps.  Ixxvi.  IO.  B  Hab.  iii.  2.  •  Mich.  vii.  18. 


GOD   OUR   HEAVENLY   FATHER  445 

THIRD  PROOF 

The  creation  and  government  of  the  world,  therefore,  display 
in  an  admirable  manner  the  singular  love  and  protecting  care 
of  God;  but  among  these  the  great  work  of  redemption  stands 
out  so  prominently  that  this  God  of  boundless  beneficence,  our 
Father,  has  by  this  third  benefit  crowned  and  shed  a  lustre  on 
the  other  invaluable  blessings  bestowed  on  us  by  His  bounty. 
The  pastor,  therefore,  will  announce  to  his  spiritual  children, 
and  will  sound  continually  in  their  ears,  this  overwhelming  mani- 
festation of  the  love  of  God  towards  us,  in  order  that  they  may 
know  that  by  redemption  they  are  become,  in  an  admirable  man- 
ner, the  children  of  God.  "  He  gave  them  power,"  says  St.  John, 
"to  be  made  the  sons  of  God,"  who  are  born  of  God.1  There- 
fore it  is  that  baptism,  which  we  receive  as  the  first  pledge  and 
memorial  of  redemption,  is  called  "the  sacrament  of  regenera- 
tion " ;  for  thereby  we  are  born  children  of  God.  "  That  which 
is  born  of  the  Spirit,"  says  our  Lord,  "  is  spirit."  We  must  be 
born  again ; 2  and  the  Apostle  Peter  says,  "  Being  born  again, 
not  of  corruptible  seed,  but  incorruptible,"  by  the  word  of  the 
living  God.3  By  virtue  of  our  redemption  we  have  received  the 
Holy  Spirit,  and  are  dignified  with  the  grace  of  God,  by  which 
we  are  adopted  sons  of  God.  "  You  have  not  received  the  spirit 
of  bondage  again  in  fear,"  says  St.  Paul,  "  but  you  have  received 
the  spirit  of  adoption  of  sons,  whereby  we  cry :  Abba,  (Father.)  "* 
Of  this  adoption,  the  force  and  efficacy  are  explained  by  St.  John 
in  these  words :  "  Behold  what  manner  of  charity  the  Father 
hath  bestowed  upon  us,  that  we  should  be  called,  and  should  be 
the  sons  of  God."6 

RECIPROCAL  AFFECTION  DUE  TO  GOD 

These  truths  explained,  the  pastor  will  remind  the  faithful  of 
the  reciprocal  affection  which  they  owe  to  God,  our  most  loving 
Father;  because  by  this  means  they  will  comprehend  what  love 
and  piety,  what  obedience  and  veneration,  they  should  render  to 
their  Creator,  Governor,  and  Redeemer,  and  with  what  hope  and 
confidence  they  should  invoke  his  name. 

1  John  i.  12,  13.  *  John  iii.  6,  7.  '  I  Pet  i.  23. 

*  Rom.  viii.  15.  '  I  John  iii.  I. 


446      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

GOD  LOVES  WHILE  HE  CHASTISES 

But  to  instruct  the  ignorance  and  correct  the  perversity  of 
such  as  may  imagine  that  prosperity  is  the  only  proof  of  the 
love  of  God,  and  that  adversity,  with  which  he  may  please  to 
visit  us,  indicates  his  hostility  and  the  utter  alienation  of  his 
love,  the  pastor  will  show  that  when  the  hand  of  the  Lord 
touches  us,1  it  is  not  with  hostile  purpose,  but  to  heal  by  strik- 
ing. If  he  chastises  the  sinner,  it  is  to  reclaim  him  by  salutary 
severity,  and  to  rescue  him  from  everlasting  perdition  by  the 
infliction  of  present  punishment.  He  visits  our  iniquities  with 
a  rod,  and  our  sins  with  stripes ;  but  his  mercy  he  taketh  not 
away  from  us.2  The  faithful,  therefore,  are  to  be  admonished 
to  recognize  in  such  chastisements  a  proof  of  his  paternal  love, 
to  keep  in  their  memory  and  on  their  lips  these  words  of  the 
patient  Job :  "  He  woundeth,  and  cureth :  he  striketh,  and  his 
hands  shall  heal";3  and  to  adopt  these  sentiments,  and  repeat 
these  words  of  the  prophet  Jeremiah,  spoken  in  the  name  of  the 
people  of  Israel :  "  Thou  hast  chastised  me,  and  I  was  instructed, 
as  a  young  bullock  unaccustomed  to  the  yoke.  Convert  me,  and 
I  shall  be  converted,  for  thou  art  the  Lord  my  God."  *  Let 
them  also  keep  before  their  eyes  the  example  of  Tobias,  who, 
when  he  felt  the  hand  of  God  upon  him,  visiting  him  with  blind- 
ness, exclaimed,  "  I  bless  thee,  O  Lord  God  of  Israel,  because 
thou  hast  chastised  me." B 

WE  ARE  NOT  TO  MURMUR  AGAINST   HIS  WILL 

Here  the  faithful  should  guard  with  the  utmost  caution 
against  the  error  of  believing  that  any  afflictions  or  calamities 
befall  them  without  the  knowledge  of  God.  He  Himself  assures 
us  that  a  hair  of  our  head  shall  not  perish ;  °  they  should  rather 
be  cheered  by  these  words,  which  we  read  in  the  Apocalypse: 
"  Such  as  love,  I  rebuke  and  chastise " ; 7  and  all  their  appre- 
hensions should  be  calmed  by  these  words  of  exhortation  ad- 
dressed by  St.  Paul  to  the  Hebrews :  "  My  son,  neglect  not  the 
discipline  of  the  Lord;  neither  be  thou  wearied  whilst  thou  art 

i  Job  xix.  21.  *  Ps.  Ixxxviii.  34.  •  Job  v.  18. 

•  Jer.  xxxi.  18.  •  Tob.  xi.  17.  •  Luke  xxi.  18. 

1  Apoc.  iii.  19. 


GOD   OUR   HEAVENLY   FATHER  447 

rebuked  by  him.    For  whom  the  Lord  loveth,  he  chastiseth ;  and 
he  scourgeth  every  son  whom  he  receiveth."  * 

WE  ARE  ALL  BRETHREN    OF    CHRIST 

Our.  When,  under  the  name  of  Father,  we  all  invoke  God, 
calling  him  emphatically  "our  Father,"  we  are  taught  that  as 
a  necessary  consequence  of  the  gift  and  right  of  divine  adop- 
tion we  are  brethren,  and  should  love  one  another  as  brethren : 
"  All  you  are  brethren,"  says  the  Redeemer,  "  for  one  is  your 
father,  who  is  in  heaven " ; 2  and  hence,  in  their  Epistles  the 
Apostles  call  all  the  faithful  brethren. 

Another  necessary  consequence  is,  that  by  the  same  divine 
adoption  not  only  are  all  the  faithful  united  in  one  common 
brotherhood,  but  also  called,  and  really  are,  brethren  of  the  only 
begotten  Son  of  God,  who  assumed  our  nature.  Hence  the 
Apostle,  in  his  Epistle  to  the  Hebrews,  speaking  of  the  Son  of 
God,  says,  "  He  is  not  ashamed  to  call  them  brethren,  saying,  I 
will  declare  thy  name  to  my  brethren."3  This  David  had  so 
many  centuries  before  prophesied  of  the  Redeemer;  and  our 
Lord  Himself  says  to  the  woman  mentioned  in  the  Gospel,  "  Go, 
tell  my  brethren  that  they  go  into  Galilee,  there  they  shall  see 
me."4  This  He  said  after  His  resurrection,  when  He  had  put 
on  immortality,  lest  it  should  be  supposed  that  this  fraternal 
relation  was  dissolved  by  His  resurrection,  and  ascension  into 
heaven.  So  far  is  the  resurrection  of  Christ  from  dissolving 
this  bond  of  union  and  love  that,  from  the  very  throne  on  which 
He  will  sit  on  the  last  day,  resplendent  with  majesty  and  glory 
to  judge  a  congregated  world,  even  the  least  of  the  faithful 
shall  be  called  by  the  name  of  brethren.5 

But  how,  possibly,  can  we  be  other  than  brethren  of  Christ, 
called  as  we  are,  co-heirs  with  him?  He  is  the  first  begotten, 
appointed  heir  of  all;6  but  we,  begotten  in  the  next  place,  are 
co-heirs  with  Him,  according  to  the  measure  of  heavenly  gifts, 
and  according  to  the  degree  of  love  with  which  we  prove  our- 
selves servants  and  co-operators  of  the  Holy  Ghost.  By  the 

»  Heb.  xii.  5.  *  Matt,  xxiii.  8,  9.      «  Heb.  ii.  II,  12;  Ps.  xxi.  23. 

*  Matt,  xxviii.  10.     *  Matt  xxv.  40.  •   Rom.  viii.  17;  Heb.  i.  2. 


448      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

inspiration  of  the  Holy  Ghost  we  are  animated  to  virtue,  and  to 
meritorious  actions;  supported  by  His  grace,  we  are  inflamed 
to  engage  with  fortitude  in  the  combat  for  salvation,  the  success- 
ful termination  of  which,  and  of  our  earthly  career,  will  be  re- 
warded by  our  Heavenly  Father  with  that  imperishable  crown 
of  justice  which  is  reserved  for  all  who  shall  have  run  the  same 
course ;  "  for  God,"  says  the  Apostle,  "  is  not  unjust,  that  he 
should  forget "  our  work  and  our  love.1 

THE   WORD    "OUR"    TO   BE    UTTERED    WITH    HEARTFELT    PIETY 

But  with  what  sentiments  of  heartfelt  piety  we  should  utter 
the  word  "  our,"  these  words  of  St.  Chrysostom  declare :  "  God," 
says  he,  "  willingly  hears  the  prayer  of  a  Christian,  not  only 
when  offered  for  himself,  but  for  another.  Necessity  obliges 
us  to  pray  for  ourselves ;  charity  exhorts  us  to  pray  for  others. 
The  prayer  of  fraternal  charity,"  he  adds,  "  is  more  acceptable 
to  God  than  that  of  necessity."  2 

OUR  DEMEANOR  TOWARDS  OTHERS  SHOULD  BESPEAK  FRATERNAL 
REGARD:  OUR  COMMON  BROTHERHOOD 

On  the  subject  of  prayer,  a  subject  so  important,  so  salutary, 
it  becomes  the  duty  of  the  pastor  to  admonish  and  exhort  all  his 
hearers,  of  every  age,  sex,  and  rank,  to  be  mindful  of  this  com- 
mon brotherhood,  and  instead  of  arrogating  to  themselves  an 
insolent  superiority  over  others,  to  exhibit  in  their  conduct  the 
bearing  and  the  tone  of  fraternal  regard.  True,  there  are  many 
gradations  of  office  in  the  Church  of  God,  yet  that  diversity  of 
rank  is  far  from  severing  the  bond  of  this  fraternal  relationship ; 
in  the  same  manner  as  variety  of  use  and  diversity  of  office  do 
not  cause  this  or  that  member  of  the  same  body  to  forfeit  the 
name  or  functions  of  a  member.  The  monarch,  seated  on  his 
throne  and  bearing  the  sceptre  of  royal  authority  as  one  of  the 
faithful,  is  the  brother  of  all  who  are  within  the  communion  of 
the  Christian  faith.  There  is  not  one  God  the  Creator  of  the 
rich,  another  of  the  poor;  one  of  kings,  another  of  subjects; 
but  there  is  one  God  who  is  common  Lord  and  Father  of  all. 
Considering  their  spiritual  origin,  we  see  that  the  nobility  of  all 

1  Heb.  vi.  10.  '  Chrys.  horn.  14,  operis  imperfecti  in  Matt 


GOD   OUR  HEAVENLY   FATHER  449 

is  the  same.  For  we  are  all  born  of  the  same  spirit,  through  the 
same  sacrament  of  faith,  children  of  God,  and  co-heirs  to  the 
same  immortal  inheritance.  The  wealthy  and  the  great  have 
not  one  Christ  for  their  God,  the  poor  and  the  lowly  another; 
they  are  not  initiated  by  different  sacraments;  they  do  not  ex- 
pect a  different  inheritance.  No,  we  are  all  brethren ;  in  the 
language  of  the  Apostle,  "  We  are  members  of  his  [Christ's] 
body,  of  his  flesh,  and  of  his  bones." *  "  You  are  all  the  children 
of  God  by  faith,  in  Christ  Jesus.  For  as  many  of  you  as  have 
been  baptized  in  Christ,  have  put  on  Christ.  There  is  neither  Jew 
nor  Greek :  there  is  neither  bond  nor  free :  there  is  neither  male 
nor  female.  For  you  are  all  one  in  Christ  Jesus." 2 

THIS  DOCTRINE  TO  BE   FORCIBLY   INCULCATED   BY  THE  PASTOR 

This  is  a  subject  which  the  pastor  should  handle  with  all  pos- 
sible care.  On  its  consideration  he  cannot  expend  too  much 
knowledge  and  ability,  because  it  is  not  less  calculated  to  fortify 
and  sustain  the  indigent  and  the  lowly  than  to  restrain  and  re- 
press the  arrogance  of  the  rich  and  the  pride  of  the  powerful. 
It  was  to  remedy  this  evil  that  the  Apostle  so  forcibly  pressed 
on  the  attention  of  the  faithful  this  principle  of  fraternal  charity. 

IN   WHAT  SPIRIT  WE  SHOULD  UTTER  THE  WORDS  "  OUR  FATHER*' 

When,  therefore,  O  Christian,  you  are  about  to  address  this 
prayer  to  God,  remember  that  you,  as  a  son,  approach  God  your 
Father;  and  when  you  begin  the  prayer  and  utter  the  words 
"  our  Father,"  reflect  for  a  moment  how  exalted  is  the  dignity  to 
which  the  infinite  love  of  God  has  raised  you.  He  commands 
you  to  approach  Him,  not  with  the  reluctance  and  timidity  of 
a  servant  approaching  his  Lord,  but  with  the  eagerness  and  the 
security  of  a  child  flying  to  the  bosom  of  his  father.  Consider 
also  with  what  recollection  and  attention,  with  what  care  and 
devotion,  you  should  approach  Him  in  prayer.  You  must  ap- 
proach Him  as  becomes  a  child  of  God.  Your  prayers  and 
actions  must  be  such  as  not  to  be  unworthy  of  that  divine  origin 
with  which  it  has  pleased  your  most  gracious  God  to  ennoble 
you,  —  a  duty  to  which  the  Apostle  exhorts  when  he  says,  "  Be 

1  Eph.  v.  30.  *  Gal.  iii.  26,  27,  28. 


450     PAROCHIAL   COURSE  OF   INSTRUCTIONS 

ye  therefore  followers  of  God,  as  most  dear  children";1  that 
of  us  may  be  truly  said,  what  the  Apostle  wrote  to  the  Thessa- 
lonians,  "  All  you  are  the  children  of  light,  and  the  children  of 
the  day." 2 

IN   WHAT  SENSE  GOD   IS   EVERYWHERE 

Who  art  in  Heaven.  All  who  have  a  correct  idea  of  the 
Divinity  agree  that  God  is  everywhere  present.  This,  however, 
is  not  to  be  understood  as  if  he  consisted  of  parts,  filling  and 
governing  one  place  with  one  part,  another  place  with  another; 
for  God  is  a  spirit,  and  is  therefore  indivisible.  Who  would 
presume  to  circumscribe  within  the  limits  of  any  place,  or  con- 
fine to  any  particular  spot,  Him  who  says  of  Himself,  "  Do  not 
I  fill  heaven  and  earth"?3  Yes,  by  His  power  and  virtue  He 
fills  heaven  and  earth,  and  all  things  contained  therein.  He  is 
present  with  all  things,  creating  them,  or  preserving  them  when 
already  created;  while  He  Himself  is  confined  to  no  place,  is 
circumscribed  by  no  limits,  is  defined  by  nothing  to  prevent  His 
being  present  everywhere  by  His  immensity  and  omnipotence. 
"  If,"  says  the  Psalmist,  "  I  ascend  into  heaven,  thou  art  there."  * 

WHY   SAID  TO  BE   SPECIALLY   IN    HEAVEN 

God,  although  present  in  all  places  and  in  all  things,  and,  as 
we  have  already  observed,  circumscribed  by  no  limits,  is,  how- 
ever, frequently  said  in  Scripture  to  have  His  dwelling  in  the 
heavens,  because  the  heavens  which  we  see  are  the  noblest  part 
of  the  visible  world,  undecaying  in  splendor,  excelling  all  other 
objects  in  power,  magnitude,  and  beauty,  and  moving  with  uni- 
form and  harmonious  revolution.  To  elevate  the  soul  of  man 
to  the  contemplation  of  His  infinite  power  and  majesty,  which 
shine  forth  with  such  splendor  in  the  expanse  of  heaven,  God 
therefore  declares  that  His  dwelling  is  in  the  heavens.  He  also 
frequently  declares  that  there  is  no  part  of  creation  that  is  not 
filled  by  His  divinity  and  power,  which  are  everywhere  present. 
In  the  consideration  of  this  subject  the  faithful  will,  however, 
propose  to  themselves  not  only  the  image  of  the  universal  Father 
of  mankind,  but  also  that  of  God  reigning  in  heaven,  in  order 

1  Eph.  v.  i.  *  i  Thess.  v.  5.  '  Jer.  xxiii.  24. 

*  Ps.  cxxxviii.  8;  Aug.,  lib.  i,  Conf.  c.  3;  St.  Thomas,  I,  p.  q.  8,  art.  2. 


GOD   OUR  HEAVENLY   FATHER  451 

that  when  approaching  Him  in  prayer  they  may  recollect  that 
heart  and  soul  are  to  be  raised  to  heaven.  The  transcendent 
nature  and  divine  majesty  of  our  Father  who  is  in  heaven  should 
inspire  us  with  as  much  Christian  humility  and  piety  as  the  name 
of  father  should  fill  us  with  love  and  confidence. 

These  words  also  inform  us  what  are  to  be  the  objects  of  our 
prayers.  All  our  supplications  offered  for  the  useful  and  neces- 
sary things  of  this  life,  unless  united  to  the  bliss  of  heaven 
and  referred  to  that  end,  are  to  no  purpose,  and  are  unworthy 
of  a  Christian.  Of  this  manner  of  praying  the  pastor,  there- 
fore, will  admonish  his  pious  hearers,  and  will  strengthen  the 
admonition  with  the  authority  of  the  Apostle :  "  If  you  be  risen 
with  Christ,  seek  the  things  that  are  above ;  where  Christ  is  sit- 
ting at  the  right  hand  of  God:  mind  the  things  that  are  above, 
not  the  things  that  are  upon  the  earth." 1 

Sermons 

OUR  FATHER  WHO  ART  IN  HEAVEN 
BY  THE  REV.  L.  RULAND,  D.D. 

Happy  and  highly  favored  were  those  privileged  persons  who 
saw  our  Lord  in  His  human  form  and  heard  the  words  of  ever- 
lasting life  from  His  lips.  Many  centuries  have  elapsed  since 
He  walked  on  earth,  but  God's  Word  is  always  with  us,  and 
in  spirit  at  least  we  can  still  transport  ourselves  to  that  glorious 
time,  and,  children  of  the  twentieth  century  as  we  are,  we  can 
now  listen  to  the  same  saving  doctrine.  I  have  no  new  message 
to  give  you ;  I  only  wish  to  call  to  your  minds  words  familiar 
to  you  all ;  words  that  each  of  you  learned  at  his  mother's  knee, 
—  the  words  of  the  Our  Father. 

Picture  to  yourselves  the  mountain  of  the  Beatitudes,  where  our 
Saviour  preached  His  great  Sermon  on  the  Mount.  The  scenery 
all  around  is  very  beautiful,  and  well  adapted  to  raise  men's 
hearts  and  dispose  them  to  receive  the  words  of  eternal  life. 
The  mountain  has  two  peaks,  separated  by  a  stretch  of  meadow- 
land;  it  stands  at  a  little  distance  from  the  Lake  of  Genesareth, 
and  from  its  summit  is  seen  a  wide  expanse  of  fertile  country, 

1  Col.  iii.  i,  2. 


452     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

with  the  snowclad  peaks  of  Hermon  and  Lebanon  in  the  back- 
ground. It  was  amid  these  fair  surroundings  that  our  Divine 
Lord  said  to  the  listening  multitude :  "  Thus  .  .  .  shall  you  pray : 
Our  Father  who  art  in  heaven."  He  taught  them  the  prayer 
that  for  two  thousand  years  has  been  uttered  by  millions  of 
human  beings.  Like  everything  truly  great,  this  prayer  is  very 
plain  and  simple,  but  profound  depths  of  Divine  wisdom  underlie 
these  simple  words, — •  wisdom  such  as  our  human  intelligence 
cannot  fathom,  even  though  a  lifetime  were  devoted  to  the  task. 

Let  us  make  an  attempt  to  penetrate  a  little  way  below  the 
surface,  and  to  gather  up  at  least  a  few  golden  grains  of  Divine 
instruction  and  consolation  adapted  to  the  age  in  which  we  live, 
—  an  age  rich  in  outward  splendor  and  poor  in  real  inward 
worth,  and  consequently  greatly  in  need  of  help.  To-day  I  can 
deal  only  with  the  opening  words :  Our  Father  who  art  in  heaven. 

If  I  were  asked  to  mention  the  chief  characteristic  of  our 
public  and  religious  life,  I  should  say  that  it  is  the  disappearance 
of  all  outward  manifestation  of  religion  from  the  daily  thoughts 
and  actions  of  men.  Have  you  ever  looked  at  any  ancient  docu- 
ments? Any  of  you  who  are  familiar  with  such  things  will 
bear  out  my  assertion  that  even  when  they  refer  to  purely  secu- 
lar matters  they  begin  with  the  name  of  God,  and  the  feasts 
of  the  Church  were  the  centre  points  of  public  life.  For  in- 
stance, a  contract  is  signed  on  the  Monday  after  Judica;  interest 
is  payable  on  St.  George's  day;  a  man  signs  his  will  on  the 
Wednesday  after  Misericordia  Domini,  and  servants  are  engaged 
on  Candlemas  Day.  We  prosaic  people  substitute  a  number,  the 
day  of  the  month,  for  all  these  things.  This  is  perhaps  an  un- 
important trifle,  but  nevertheless  it  marks  the  trend  of  thought. 
We  refrain  more  and  more  from  any  allusion  to  God  in  our  daily 
business ;  many  people  make  no  profession  at  all  of  religion,  and 
many  others,  who  still  claim  to  be  Christians,  look  upon  religion 
more  or  less  as  they  do  upon  their  best  clothes,  which  are  put 
on  now  and  then  for  an  hour  or  two.  Religion,  as  affecting  and 
influencing  the  whole  of  human  existence,  religion  as  the  key- 
note of  life,  threatens  to  become  very  rare  nowadays.  Men  are 
rather  too  proud  of  their  knowledge.  Nature  no  longer  con- 
fronts them  as  something  unknown  and  mysterious,  for  scien- 


GOD   OUR   HEAVENLY   FATHER  453 

tific  research  has  revealed  to  them  treasures  hidden  from  their 
forefathers,  and  the  result  has  been  that  they  are  dazzled,  and 
have  grown  too  short-sighted  to  see  anything  except  what  is 
close  to  them,  and  they  employ  their  learning  in  building  up  a 
reputation  for  themselves,  instead  of  humbly  laboring  at  the 
temple  of  eternal  Wisdom. 

Natural  science  has  recently  made  many  discoveries,  and  be- 
cause we  now  know  the  laws  governing  a  small  department  of 
nature,  some  people  imagine  that  the  solution  of  all  problems 
has  been  found  out.  Consequently  those  engaged  in  scientific 
research  have  in  many  cases  ceased  to  think  of  God.  There  can 
be  no  greater  mistake  than  this,  for  such  pride  robs  us  of  what 
we  have,  giving  nothing  in  return;  it  inflicts,  but  does  not  heal, 
wounds;  it  is  destructive,  not  constructive. 

Not  long  ago  I  read  an  anecdote  that  supplies  us  with  an  ex- 
cellent illustration  of  what  I  mean.  A  child  was  asked  which 
was  more  important,  the  sun  or  the  moon,  and  in  his  ignorance 
he  replied  the  moon,  for  it  shines  by  night,  whereas  the  sun 
shines  by  day,  when  it  is  light  in  any  case.  Equally  erroneous 
is  the  opinion  of  those  who  fancy  that  their  paltry  scraps  of 
knowledge  can  take  the  place  of  the  grand  conception  of  God, 
the  idea  of  the  eternal  Wisdom.  An  honest  and  serious  scientist 
soon  reaches  the  limit  of  human  knowledge,  and  as  soon  as  we 
make  a  step  forward  the  darkness  closes  in  upon  us,  and  we 
realize  only  too  well  the  justice  of  a  complaint  uttered  by  a  real 
scientist:  "Ignoramus  et  ignorabimus,  we  do  not  and  we  shall 
not  know."  I  will  not  enumerate  all  the  various  interpretations 
that  have  been  suggested  for  the  mystery  of  the  universe,  the 
theories  regarding  matter,  blind  necessity,  and  so  on.  They 
teach  us  one  thing  only,  and  that  is  the  truth.  It  is  not  enough 
for  us  to  have  the  light  of  the  moon,  that  illumines  the  darkness 
of  life  beautifully  indeed,  but  insufficiently;  we  need  the  sun- 
light, and  cannot  dispense  with  our  faith  in  God,  and  therefore 
we  owe  a  debt  of  gratitude  to  our  Lord  Jesus  Christ  for  having 
removed  our  doubts  and  taught  us  to  say :  "  Our  Father  who  art 
in  heaven."  He  was  preceded  by  many  philosophers  who  dis- 
cussed with  profound  learning  the  problems  of  the  universe  and 
of  human  existence.  Christ,  however,  has  nothing  in  common 


454     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

with  them;  He  did  not  teach  as  the  sages  of  this  world  taught; 
He  propounded  no  elaborate  systems  and  made  no  complicated 
deductions,  but  He  stated  the  truth  in  all  its  simple  grandeur 
and  with  the  authority  of  a  personality  before  whom  His  ene- 
mies trembled,  confessing  that  He  spoke  as  one  possessing  power. 
Our  Lord  and  Saviour  Jesus  Christ  gave  us  the  solution  of  all 
the  problems  regarding  human  existence  when  He  proclaimed 
that  the  unseen  and  eternal  God,  our  Father  who  is  in  heaven, 
was  the  Creator  of  all  things.  We  cannot  see  Him  as  He  is, 
in  all  His  glory.  A  man-  who  tries  to  gaze  at  the  sun  must  soon 
avert  his  eyes  from  its  dazzling  splendor,  although  he  may  con- 
template its  beauty  reflected  in  a  dewdrop  and  see  how  each  ray 
of  light  is  broken  up  into  seven  exquisite  colors.  In  the  same 
way  we  cannot  contemplate  God  face  to  face,  but  wherever  we 
look  we  see  a  reflection  of  His  Divine  power  and  wisdom.  Our 
mortal  eyes  are  incapable  of  beholding  Him  in  His  infinite  sim- 
plicity and  greatness,  but  in  all  that  is  true,  good,  and  beautiful 
we  can  discover  His  action,  revealed  in  manifold  tints.  These 
tints  are  visible  everywhere  throughout  the  universe,  and  above 
all  in  the  human  soul.  We  have  the  faculty  of  self-examination 
and  can  criticize  our  own  thoughts  and  feelings.  There  is  noth- 
ing in  this  world  greater  or  more  wonderful  than  the  soul  of 
man,  which  is  not  confined  to  the  place  where  he  lives,  nor  to  the 
body,  for  it  can  rise  above  all  limitations  of  time  and  space.  The 
mind  of  man  is  ever  active,  seeking  incessantly  for  truth.  Where 
the  acquisition  of  knowledge  and  truth  is  at  stake,  we  do  not 
hesitate  to  sacrifice  our  comfort  and  rest  and  to  brave  the  perils 
of  the  sea  and  the  desert.  This  eager  quest  of  knowledge  in- 
dicates the  possibility  of  acquiring  it,  for  we  cannot  believe  that 
all  mankind  has  erred,  when  in  search  of  truth  it  has  invariably 
throughout  the  ages  lighted  upon  the  conception  of  God.  We 
must  assume  that  our  own  souls  reflect  one  great,  eternal  Spirit, 
whose  abode  is  in  heaven,  and  who  with  the  arms  of  His  omnipo- 
tence embraces  all  that  exists  —  a  Spirit  that  we  need  not  regard 
with  fear  and  alarm,  but  whom  our  Divine  Saviour  bids  us 
address  as  "  Our  Father  who  art  in  heaven." 

I  remarked  at  the  beginning  of  my  sermon  that  there  is  at  the 
present  day  a  tendency  to  eliminate  all  reference  to  God  from 


GOD  OUR  HEAVENLY  FATHER  455 

public  life.  I  have  shown  the  truth  of  this  statement  with  re- 
gard to  the  intellectual  life  of  the  day,  but  it  is  equally  applicable 
to  men's  moral  life.  They  refuse  to  allow  any  thought  of  God 
to  influence  their  daily  existence,  nor  do  they  recognize  Him 
as  the  supreme  Legislator  and  Judge  of  their  actions.  It  is  some- 
times startling  to  see  to  what  lengths  people  go  in  this  respect. 
They  look  upon  conscientious  scruples  and  Christian  duties  as 
quite  obsolete.  They  are  reckless  in  the  pursuit  of  their  own 
advantage,  reckless  too  in  seizing  every  opportunity  of  pro- 
moting their  temporal  prosperity.  They  wish  to  get  on,  no 
matter  by  what  means.  Their  low  standard  of  morality  is  to 
some  extent  concealed  by  their  success  and  regard  for  outward 
respectability;  but  from  time  to  time  we  have  occasion  to  ob- 
serve the  downfall  of  undertakings  and  of  persons  whose  hon- 
esty it  would  have  seemed  impossible  to  doubt,  and  those  who 
yesterday  enjoyed  titles  and  honors,  to-day  are  branded  as  crimi- 
nals, or  die  by  their  own  hand.  When  this  happens,  we  see  for 
a  moment  the  abyss  on  the  brink  of  which  we  are  standing.  Let 
us  beware  of  self-deception  on  this  point  —  no  morality  can  be 
based  upon  the  abstract  rules  of  social  obligations,  nor  upon 
those  of  human  ideals.  As  soon  as  men  lose  sight  of  the  fact 
that  God,  our  heavenly  Father,  has  laid  down  laws  regulating 
human  action,  they  become  a  law  to  themselves ;  there  is  no 
longer  any  definite  standard  of  right  and  wrong,  but  everything 
is  merely  a  matter  of  opinion,  and  the  passions  and  cravings 
of  the  individual  will  never  be  restrained  by  a  moral  code  of 
human  origin. 

The  sole  foundation  for  morality  is  God,  to  whom  we  appeal 
as  Our  Father  in  heaven.  Whenever  men  forsake  and  forget 
Him,  loyalty  and  faith  perish.  The  fact  that  at  the  present  day 
the  antagonism  of  the  various  classes,  due  to  their  conflicting 
interests,  has  not  yet  caused  irremediable  harm,  must  be  ascribed 
to  the  Christian  foundation  of  our  civilization,  which  still  ex- 
ercises a  beneficial  influence  even  on  those  who  deny  it.  Alas 
for  us  and  for  our  earthly  prosperity  if  ever  Christianity  so  far 
loses  its  hold  upon  the  masses  as  to  cease  to  affect  the  majority 
of  the  population!  We  read  in  books  of  natural  history  of  the 
lion's  generosity,  but  I  fancy  none  of  us,  if  unarmed,  would  care 


456      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

to  encounter  a  lion  in  the  desert  and  to  rely  upon  his  generosity. 
Those  who  desire  to  maintain  the  standard  of  morality  without 
basing  it  upon  religion,  urge  us  to  do  right  for  its  own  sake; 
but  we  cannot  trust  them.  There  is  but  one  solution  to  the 
moral  problem,  and  our  Saviour  has  given  it  to  us  in  the  Our 
Father.  Since  God  in  heaven  is  our  Father,  we  are  all  His 
children,  and  therefore  brethren.  In  this  way  faith  in  our 
heavenly  Father  is  the  foundation  of  human  society  and  mutual 
charity,  and  from  this  faith  proceeds  the  hope  of  our  inheritance 
in  heaven.  Thus  for  nearly  two  thousand  years  Christian  faith, 
hope,  and  charity  have  influenced  the  minds  of'  men.  Sometimes 
people  of  all  ranks  have  been  imbued  with  the  glorious  idea  that 
God  is  the  Father  of  all,  and  consequently  all  men  are  brothers ; 
at  other  times  they  have  lost  sight  of  this  thought,  although  it 
has  always  reappeared  as  the  one  sure  foundation  of  human  so- 
ciety. It  is  our  duty  to  strive  that  mankind  may  attain  their 
highest  aim,  and  that  these  glorious  truths  should  always  obtain 
recognition  in  public  life. 

There  is  one  mistake  against  which  I  wish  to  warn  you:  Do 
not  complain  too  much  of  the  evil  spirit  of  the  age.  What  we 
mean  by  the  spirit  of  the  age  is  the  opinion  of  the  majority,  or 
perhaps  of  the  noisiest  of  our  contemporaries.  If  this  spirit 
displeases  us,  we  should  remember  that  we  are  to  some  extent 
answerable  for  it,  since  each  of  us  has  a  voice  which  he  can  use 
as  he  chooses.  If  we  see  that  we  are  not  in  the  majority,  it 
behooves  us  to  proclaim  all  the  more  emphatically  our  faith  in 
our  heavenly  Father.  In  the  Bible  those  who  believe  in  God 
are  called  a  priestly  people.  This  priestly  office  held  by  man- 
kind in  general  is  the  service  of  God  by  means  of  charity 
towards  Him  and  our  fellow  men.  Blessed  will  be  the  day  when 
public  acknowledgment  is  once  more  made  of  our  Father  in 
heaven.  We  must  do  our  best  to  hasten  its  approach,  and  to 
make  known  by  our  actions  the  universal  fatherhood  of  God, 
and  the  fact  that  all  men,  being  His  children,  are  brothers.  Can 
this  be  accomplished  while  the  world  is  so  far  from  perfect? 
We  shall  fare  like  the  traveller  walking  towards  the  rising  sun  — 
he  sees  it  on  the  horizon,  and  fancies  that  he  has  but  a  mile  to 
go  in  order  to  grasp  it.  He  hurries  along  the  luminous  path, 


GOD   OUR   HEAVENLY   FATHER  457 

but  the  sun  is  always  far  away  and  rises  high  over  his  head. 
Thus  is  it  with  our  ideals;  but  nevertheless  it  is  worth  while  to 
attempt  their  realization,  for  some  day  it  will  be  attained.  Our 
great  consolation  is  that  our  life  on  earth  is  not  the  only  life  — 
it  is  but  a  time  of  probation.  When  we  say  the  words  Our 
Father,  we  give  utterance  to  our  hope  of  a  heavenly  inheritance 
after  our  earthly  conflict  is  over.  But  the  sufferings  and  strug- 
gles of  this  world  are  intended  to  purify  our  souls,  so  that  we 
may  grow  in  grace  and  become  true  children  of  God,  worthy 
of  the  imperishable  inheritance  prepared  for  us  by  our  Father 
who  is  in  heaven.  Amen. 

CONFIDENCE  IN  OUR  HEAVENLY  FATHER 
BY  THE  REV.  S.  ANSELM  PARKER,  O.S.B.,  M.A. 

I.  The  infant  learns  to  lisp  a  name  full  of  reality.  In  every 
true  Christian  household  a  father  combines  with  the  strength  of 
manhood  a  tender  care  for  his  child.  He  wins  the  child's  con- 
fidence. And  from  human  personality  thus  unconsciously  under- 
stood a  child  first  learns  that  God  is  a  Person,  a  Father,  who  is 
worthy  of  trust  and  love.  The  child  learns  in  his  first  prayer  to 
address  God  thus :  "  Our  Father  who  art  in  heaven."  And  as 
we  grow,  we  more  consciously  inquire,  Who  is  God?  In  the 
days  before  the  Incarnation  it  was  difficult  to  realize  God's  char- 
acter. It  would  seem  that  but  few  chosen  souls  came  to  look 
upon  Him  as  Father.  Fully  to  reveal  God  to  mankind  was  one 
of  the  objects  of  the  Incarnation.  By  the  coming  of  Jesus 
Christ  the  Old  Law  attitude  of  fear  and  state  of  bondage  passed 
away.  "  You  have  not  received  the  spirit  of  bondage  again  in 
fear,"  St.  Paul  reminded  his  converts,  "but  you  have  received 
the  spirit  of  adoption  of  sons,  whereby  we  cry:  Abba  (Father)  " 
(Rom.  viii.  15).  And  again  he  writes  in  another  of  his  letters 
(Eph.  iii.  n,  12),  "In  Christ  Jesus  our  Lord  ...  we  have  bold- 
ness and  access  with  confidence"  to  God  through  our  faith  in 
Him.  The  great  grace  given  by  the  Incarnation  was  that  easy 
way  of  approach  to  God,  that  outspoken  freedom  of  speech,  that 
feeling  of  confidence  which  marks  the  love  and  familiarity  of  chil- 
dren in  sharp  contrast  with  servile  fear.  He  came  to  lay  open  the 


458     PAROCHIAL   COURSE  OF  INSTRUCTIONS 

heavens  to  man;  He  came  to  bring  the  heavens  to  earth.  Jesus 
Christ,  true  and  real  God,  dwelt  in  the  midst  of  His  people,  gath- 
ering round  Himself  not  only  the  pure  of  heart  and  the  repent- 
ant sinner,  but  all  who  would  accept  His  invitation :  "  Come  to 
me,  all  you  that  labor,  and  are  heavily  burdened."  All  shall  be 
His  children.  All  may  approach  Him  with  confidence.  And 
Jesus  Christ,  God  the  Son,  the  Second  Person  of  the  Blessed 
Trinity,  was  true  and  real  man  as  well ;  and  showing  Himself  as 
the  First  Born,  the  Elder  Brother,  He  gave  us  the  example  of 
reverence,  love,  and  confidence  towards  the  Father.  Indeed  all 
His  words,  from  those  first  recorded  words,  "  Did  you  not  know, 
that  I  must  be  about  my  Father's  business  ?  "  to  the  last  words  on 
the  cross,  "  Father,  into  thy  hands  I  commend  my  spirit,"  show 
forth  the  perfect  attitude  towards  the  Father  which  must  be  ours. 
He  came  to  reveal  God ;  to  restore  intimate  relations  between  man 
and  God.  It  was  precisely  sin  and  its  consequent  blindness  of 
mind  and  heart  that  brought  into  the  world  estrangement  between 
man  and  God,  and  with  it  fear.  God  does  not  change :  He  is  ever 
a  loving  Father.  But  man  had  become  sinful  and  ignorant  and 
fearful.  At  the  opening  of  the  Bible  in  the  Book  of  Genesis 
(iii.  10)  we  read  how  Adam  sinned  and  when  God  called  him  at 
length  he  answered,  "  I  was  afraid,  and  I  hid  myself."  The 
Incarnation  brought  true  knowledge  and  redemption  from  sin 
for  those  who  would  take  it.  It  changed  the  heart  and  mind  of 
man,  so  that  at  length  we  read  the  words  that  significantly  form 
the  last  words  of  the  Bible  —  the  last  cry  of  the  Church  and  every 
redeemed  soul  is  the  yearning  desire  to  be  with  God,  "  Come, 
Lord  Jesus"  (Apoc.  xxi.  20). 

II.  i.  The  words  of  to-day's  Gospel  are  part  of  the  Revela- 
tion that  has  made  this  change  within  us.  They  help  us  to  know 
our  Heavenly  Father.  They  are  an  expansion  of  a  clause  in  that 
prayer  which  Jesus  Himself  taught  us  at  the  request  of  His  dis- 
ciples, "  Our  Father  who  art  in  heaven."  "  If  you  ask  the  Father 
anything  in  my  name,"  He  says,  "  He  will  give  it  you."  The 
same  lesson  Our  Lord  had  previously  enjoined  in  the  Sermon  on 
the  Mount.  Be  not  solicitous,  He  said,  over  the  material  things  of 
life.  You  know  the  Father's  care  for  the  birds  of  the  air,  for  the 
lilies  of  the  field :  how  much  more  is  His  care  for  you,  O  ye  of 


GOD   OUR  HEAVENLY   FATHER  459 

little  faith.  "  Your  Father  knoweth  that  you  have  need  of  all 
these  things."  And  again  elsewhere  He  would  argue  with  us: 
"  Are  not  two  sparrows  sold  for  a  farthing?  and  not  one  of  them 
shall  fall  on  the  ground  without  your  Father.  But  the  very 
hairs  of  your  head  are  all  numbered.  Fear  not  therefore :  better 
are  you  than  many  sparrows"  (Matt.  x.  29).  And  once  again 
He  says :  "  What  man  is  there  among  you,  of  whom  if  his  son 
shall  ask  bread,  will  he  reach  him  a  stone?  ...  If  you  then  being 
evil,  know  how  to  give  good  gifts  to  your  children:  how  much 
more  will  your  Father  who  is  in  heaven,  give  good  things  to  them 
that  ask  him?"  (Matt.  vii.  9,  n).  If  a  child  may  have  confi- 
dence in  an  earthly  father,  then  surely  may  we  in  our  Heavenly 
Father!  Ask,  ask  with  confidence,  and  it  shall  be  given  you; 
seek,  and  ye  shall  find ;  knock,  and  it  shall  be  opened  unto  you. 

In  such  strong  and  convincing  ways,  in  figures  that  all  can 
understand,  does  our  Lord  strive  to  bring  home  to  each  of  us 
the  care  of  the  Heavenly  Father  for  each  of  us,  a  solicitude  so 
tender,  so  universal,  so  minute !  And  that  knowledge  is  a  power- 
ful motive  for  confidence.  Indeed  what  folly  of  men  to  mistrust 
Him !  And  in  man's  mistrust  what  a  disappointment  to  One  who 
loves ! 

2.  Full  and  striking  is  the  revelation  contained  in  these  few 
words;  and  underlying  a  multitude  of  our  Lord's  teachings  is 
the  same  grand  motive.  No  doubt  the  chief  lesson  of  the  parable 
of  the  Pharisee  and  the  Publican  in  the  temple  is  that  of  humble 
prayer;  that  of  the  friend  who  asks  for  loaves  at  midnight  is 
one  of  the  rewards  of  perseverance;  that  of  the  woman  who  re- 
joices to  have  found  the  lost  coin  is  one  of  the  value  God  sets 
on  a  soul  lost  and  found  again.  But  what  do  we  not  see  beyond 
the  primary  lesson?  That  God  is  so  good  that  He  bends  down 
to  listen  to  the  repentant  sinner ;  that  He  wishes  us  to  offer  Him 
the  holy  violence  of  persevering  prayer;  that  He  rejoices  on  the 
finding  of  the  lost.  Thus  on  each  occasion  we  are  taught  more 
about  the  character  of  the  good  God,  and  drawn  to  have  greater 
confidence  in  Him. 

Next,  we  may  turn  from  His  sayings  that  directly  reveal  the 
Father  and  study  any  of  the  Gospel  incidents.  We  remember 
that  He  Himself,  being  Divine,  is  in  the  whole  of  His  life  and 


460      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

conduct  towards  us  the  Revelation  of  God.  In  these  we  find  still 
more  abundant  incentives  to  confidence.  We  have  a  wealth  of 
examples.  For  instance,  recall  that  occasion  on  which  a  sudden, 
tempest  on  the  lake  threatened  to  destroy  the  disciples,  while 
Jesus  Himself  was  asleep  —  and  apparently  unheeding.  The 
disciples  were  filled  with  terror  and  the  strength  of  their 
hearts  failed  them  in  the  midst  of  the  real  danger.  They 
awoke  Him,  saying,  "  Lord,  save  us,  we  perish."  And  Jesus 
stilled  the  violence  of  the  storm  with  His  word  of  command  — 
such  is  His  power.  And  because  His  interest  and  carefulness 
never  flag  His  rebuke  was  well  deserved :  "  Why  are  you  fearful, 
O  ye  of  little  faith  ?  "  For  they  had  lost  their  confidence  in  Him. 
Each  detail  of  His  life  we  may  study  from  this  one  point  of 
view;  and  each  will  bring  out  in  fuller  light  His  true  character. 
We  combine  them  all.  We  recognize  His  own  portrait  in  the 
Good  Samaritan,  in  the  father  of  the  Prodigal  Son,  and  He  quite 
expressly  points  to  Himself  as  the  Good  Shepherd.  We  have 
One  whom  we  know  we  can  trust. 

3.  Because  God  is  a  true  Father,  good,  wise,  all-powerful, 
loving,  ever  attentive,  what  need  for  fear?    He  is  at  hand.    And 
as  we  find  Him  to  have  been  to  the  disciples  with  whom  He  lived 
on  earth,  so  do  we  find  Him  in  the  lives  of  all  the  saints.    When 
St.  Paul  came  to  Corinth  he  was  overwhelmed  with  discourage- 
ment at  the  magnitude  of  the  task  before  him  and  the  opposition 
against  him.    But  at  night  he  had  a  vision.    The  Lord  stood  be- 
fore him  and  said,  "  Fear  not ;  I  am  with  thee."    Then  all  was 
changed. 

4.  Though  no  doubt  without  visions,  without  miraculous  in- 
terventions, still  is  He  ever  present  in  the  lives  of  each.    If  we 
search  through  our  own  past  experience  we  cannot  doubt  it.    The 
Church  keeps  ever  before  us  this  great  truth  when  we  are  tossed 
about  on  a  sea  of  anxiety,  or  shrinking  at  the  voice  of  the  thunder 
of  fear,  or  chilled  by  the  sun-obscuring  clouds  of  mental  dark- 
ness.   There  is  a  depth  of  meaning  in  her  oft-repeated  Dominic 
vobiscum.    There  should  be  the  same  real  blessing  as  the  Chris- 
tian bids  his  friends  Adieu,  committing  them  to  the  Heavenly 
Father's  care,  wishing  them  God-speed.     For  in  His  hands  all 
will  be  well. 


GOD   OUR   HEAVENLY   FATHER  461 

III.  The  truth  which  will  steel  us  against  diffidence  and  dis- 
couragement is  this :  God  values  us  because  He  is  our  Father  and 
we  are  His  most  dear  children.  We  are  indeed  precious  to  Him. 
And  why?  Not  because  of  our  possessions  and  worldly  position. 
Not  because  of  our  abilities  and  accomplishments  —  even  these 
are  gifts  but  lent  to  us.  Not  because  of  the  worthiness  of  our 
actions.  But  because  we  ourselves  —  each  one,  whether  rich  or 
poor,  whether  learned  or  ignorant,  whether  sinful  or  deserving  — 
each  one  equally  has  a  native,  inherent  worth,  a  very  great  in- 
trinsic value.  Consider,  my  brethren.  Each  one  is  made  "  unto 
God's  own  image  and  likeness  " ;  He  loves  us  because  we  are  His 
own  —  the  glorious  work  of  His  hands,  a  marvellous  spiritual 
creation.  Again,  each  one  of  us  is  "  bought  with  a  great  price  " ; 
He  loves  us  because  we  have  cost  Him  so  much,  even  the  price 
of  His  Precious  Blood.  Once  again,  each  one  from  the  cradle 
to  the  grave  is  the  object  of  His  tender  devotedness,  so  constantly 
is  He  averting  dangers,  so  repeatedly  raising  us  up,  so  often  be- 
stowing His  graces,  so  richly  adorning  us,  as  much  as  each  will 
allow  Him,  with  virtues,  even  to  making  us  Temples  of  the  Holy 
Spirit ;  He  loves  us  because  He  has  already  devoted  Himself  so 
generously  to  us.  And  yet  once  more,  each  one  of  us,  immortal 
in  our  nature,  is  destined  to  happiness  with  Him  in  our  eternal 
home.  He  loves  us  with  an  earnestness  or,  to  speak  human 
words,  with  an  anxiety  of  love,  for  we  may  yet  lose  the  way 
unless  He  loves  us  still. 

These  four  considerations  prove  to  us  —  and  convince  our  rea- 
son —  that  we  are  most  precious  in  His  regard ;  these  considera- 
tions lay  open  before  us  the  real  deep  motives  for  our  confidence. 
No  wonder,  then,  our  Lord  should  say:  Consider  God's  provi- 
dence for  the  birds  of  the  air;  are  not  you  of  much  more  value 
than  they  ?  No  wonder  He  should  urge  us  to  reflect  on  the  glory 
with  which  God  clothes  the  lilies  of  the  field,  and  then  ask  us: 
How  much  more  you,  O  ye  of  little  faith  ?  Let  us  obey  the  word 
of  St.  Peter  who  spoke  from  intimate  knowledge,  and  cast  all 
our  care  upon  Him,  for  He  careth  for  us  (i  Pet.  v.  7).  Then 
ours  will  be  the  reward  of  the  Psalmist :  "  I  have  been  young,  and 
now  am  old;  and  I  have  not  seen  the  just  forsaken,  nor  his  seed 
seeking  bread"  (Ps.  xxxvi.  25).  Be  not  solicitous,  says  our 


462 

Lord.    For  your  Father  knoweth  that  you  have  need  of  all  these 
things. 

References 

Graham,  in  Pulpit  Commentary,  Vol.  Ill;  Burke,  O.  P.,  in  Sermons 
and  Lectures,  Vol.  Ill,  pp.  306  ff. ;  Bossuet,  in  Meditations  sur  I'Evangile. 

Cath.  Encyc.,  Vol.  I,  pp.  148  ff. ;  Vol.  XII,  pp.  510  ff. ;  Summa  Theol., 
Ila,  Ilae,  q.  83,  a.  9;  la,  qq.  22,  33,  aa.  2,  3;  Opusc.  D.  Thomae  in  Ora- 
tionem  Dominican;  Hurter,  Theol.  Dog.,  Vol.  II,  Nos.  107  ff. ;  Vaughan, 
The  Divine  Armory,  etc.,  pp.  19  ff. ;  Dodd,  The  Prayer  that  Teaches  How 
to  Pray. 


FEAST  OF  THE  ASCENSION 

SUBJECT 
THE  ASCENSION   OF   CHRIST 

TEXT 

And  the  Lord  Jesus,  after  he  had  spoken  to  them,  was  taken  up  into 
heaven,  and  sitteth  on  the  right  hand  of  God.  —  MARK  xvi.  19. 

Analysis 

INTRODUCTION.  During  forty  days  after  His  Resurrection  our 
Lord  appeared  many  times  and  in  diverse  places  and  circum- 
stances to  His  disciples  and  others.  He  walked  and  talked  with 
them,  He  permitted  them  to  see  and  put  their  hands  into  His 
wounds,  and  He  ate  with  them ;  thus  proving  by  the  most  incon- 
testable arguments  that  He  was  really  risen  from  the  dead,  and 
was  again  living  in  His  own  body.  It  was  also  during  those  forty 
days  that  our  Saviour  gave  His  Apostles  final  instructions  con- 
cerning His  Church. 

I.  "He  ascended  into  heaven."     I.  Give  brief  history  of 
the  Ascension  as  detailed  in  to-day's  Gospel  and  Epistle.     2. 
Christ  ascended  into  heaven  as  man ;  as  God  He  was  always  there. 
3.  Christ  ascended  into  heaven  by  His  own  power. 

II.  He  "sitteth  at  the  right  hand  of  God  the  Father  Al- 
mighty."   i.  These  words  express  the  glory  which  Christ  as  man 
enjoys  above  all   others  in   heaven.     This  glory  the   Saviour 


THE  ASCENSION   OF   CHRIST  463 

merited  by  His  earthly  poverty,  sufferings,  and  death  (Philip,  ii. 
9).  2.  Christ  is  now  constituted  King  over  all  the  world:  "of 
his  kingdom  there  shall  be  no  end  "  (Luke  i.  33 ;  Eph.  i.  22 ;  Heb. 
ii.  8). 

III.  Reasons  of  our  Lord's  Ascension,  i.  Heaven  was  the 
suitable  place  for  His  glorified  body.  2.  In  heaven  He  prepares 
for  us  a  place  (John  xiv.  2) ;  He  is  our  advocate  with  the  Father 
(Heb.  ix.  24),  and  thence  He  sent  the  Holy  Ghost  to  His  Church 
(John  xvi.  7).  3.  Christ's  Ascension  is  for  us  the  cause  and 
model  of  our  spiritual  ascension,  which  consists  in  the  elevation 
of  our  thoughts  and  affections  to  heavenly  things. 

LESSONS  OF  THE  ASCENSION,  i.  The  merit  of  our  faith  is 
greatly  increased  by  the  Ascension  of  our  Lord,  —  "blessed  are 
they  that  have  not  seen,  and  have  believed"  (John  xx.  29).  In 
to-day's  Gospel  Christ  upbraids  the  incredulity  of  the  disciples 
and  says  that  they  who  believe  not  shall  be  condemned.  2.  The 
Ascension  increases  our  hope.  3.  It  elevates  and  ennobles  our 
love  of  Christ.  4.  The  Ascension  is  the  end  and  completion  of  all 
the  mysteries  of  our  Lord's  life,  and  should  be  celebrated  with 
joy  and  gladness  by  all  Christians. 

Catechism  of  the  Council  of  Trent,  Part  I 

ARTICLE  VI  OF  THE  CREED 

He  ascended  into  heaven,  sitteth  at  the  right  hand  of  God  the  Father 
Almighty. 

TRIUMPH   OF  THE  ASCENSION,   HOW  TO  BE  CELEBRATED  BY 
CHRISTIANS 

He  ascended  into  Heaven.  Filled  with  the  Spirit  of  God,  and 
contemplating  the  blessed  and  glorious  ascension  of  our  Lord  into 
heaven,  the  prophet  David  exhorts  all  to  celebrate  that  splendid 
triumph  with  the  greatest  joy  and  gladness.  "  Clap  your  hands," 
said  he,  "all  ye  nations:  shout  unto  God  with  the  voice  of  joy. 
.  .  .  God  is  ascended  with  jubilee,  and  the  Lord  with  the  sound 
of  trumpet." *  The  pastor  will  hence  learn  the  obligation  im- 

1  Ps.  xlvi.  i,  6. 


464     PAROCHIAL   COURSE  OF   INSTRUCTIONS 

posed  on  him  of  explaining  this  mystery  with  unremitting  assidu- 
ity, and  of  taking  especial  care  that  the  faithful  not  only  see  it 
with  the  light  of  faith,  and  of  the  understanding,  but  still  more, 
that,  as  far  as  it  is  in  his  power  to  accomplish,  they  make  it  their 
study,  with  the  divine  assistance,  to  reflect  its  image  in  their 
lives  and  actions. 

FIRST  PART  OF  THE  ARTICLE;  WHAT  IT  TEACHES  US  TO  BELIEVE 

With  regard,  then,  to  the  exposition  of  this  sixth  Article,  which 
has  reference  principally  to  the  divine  mystery  of  the  ascension, 
we  shall  begin  with  its  first  part,  and  point  out  its  force  and 
meaning.  That  Jesus  Christ,  having  fully  accomplished  the  work 
of  redemption,  ascended  as  man,  body  and  soul,  into  heaven,  the 
faithful  are  unhesitatingly  to  believe;  for  as  God  He  never  for- 
sook heaven,  filling  as  He  does  all  places  with  His  divinity. 

The  pastor  is  also  to  teach  that  He  ascended  by  His  own  power, 
not  by  the  power  of  another,  as  did  Elias,  who  was  taken  up  into 
heaven  in  a  fiery  chariot ; x  or,  as  the  prophet  Habacuc ; 2  or 
Philip,  the  deacon,  who  were  borne  through  the  air  by  the  divine 
power,  and  traversed  the  distant  regions  of  the  earth.3  Neither 
did  He  ascend  into  heaven  solely  by  the  exercise  of  His  supreme 
power  as  God,  but  also  by  virtue  of  the  power  which  He  pos- 
sessed as  man;  although  human  power  alone  was  insufficient  to 
raisei  Him  from  the  dead,  yet  the  virtue  with  which  the  blessed 
soul  of  Christ  was  endowed  was  capable  of  moving  the  body  as 
it  pleased,  and  His  body,  now  glorified,  readily  obeyed  its  impul- 
sive dominion.  Hence,  we  believe  that  Christ  ascended  into 
heaven  as  God  and  man  by  His  own  power.  We  now  come  to 
the  second  part  of  the  Article. 

SECOND  PART  OF  THE  ARTICLE  —  A  TROPE 

Sitteth  at  the  right  hand  of  Gad  the  Father  Almighty.  In 
these  words  we  observe  a  trope,  that  is,  the  changing  of  a  word 
from  its  literal  to  a  figurative  meaning  —  a  thing  not  unfrequent 
in  Scripture,4  when,  accommodating  its  language  to  human  ideas, 

1  4  Kings  ii.  ii.  »  Dan.  xiv.  35. 

»  Acts  viii.  39.  «  Dionys.  Areop.  Epist.  ix. 


THE  ASCENSION   OF   CHRIST  465 

it  attributes  human  affections  and  human  members  to  Gdd,  who, 
spirit  as  He  is,  admits  of  nothing  corporeal.  But  as  among  men 
he  who  sits  at  the  right  hand  is  considered  to  occupy  the  most 
honorable  place,  so,  transferring  the  idea  to  celestial  things,  to 
express  the  glory  which  Christ  as  man  enjoys  above  all  others,  we 
confess  that  He  sits  at  the  right  hand  of  his  Eternal  Father. 

WHAT   THE    WORD   "  SITTETH  "  .MEANS    HERE 

This,  however,  does  not  imply  position  and  figure  of  body,  but 
declares  the  firm  and  permanent  possession  of  royal  and  supreme 
power  and  glory  which  He  received  from  the  Father;  as  the 
Apostle  says :  "  raising  him  up  from  the  dead,  and  setting  him 
on  his  right  hand  in  the  heavenly  places,  above  all  principality, 
and  power,  and  virtue,  and  domination,  and  every  name  that 
is  named,  not  only  in  this  world,  but  also  in  that  which  is  to 
come;  and  he  hath  subjected  all  things  under  his  feet."1  These 
words  manifestly  imply  that  this  glory  belongs  to  our  Lord  in 
so  special  a  manner  that  it  cannot  apply  to  the  nature  of  any 
other  created  being ;  and  hence  in  another  place  the  Apostle  asks : 
"  To  which  of  the  angels  said  he  at  any  time :  Sit  on  my  right 
hand,  until  I  make  thy  enemies  thy  footstool  ?  "  2 

HISTORY   OF   THE  ASCENSION 

But  the  pastor  will  explain  the  sense  of  the  Article  more  at 
large  by  detailing  the  history  of  the  ascension,  of  which  the  Evan- 
gelist St.  Luke  has  left  us  an  admirable  description  in  the  Acts  of 
the  Apostles.3  In  his  exposition  he  will  observe,  in  the  first 
place,  that  all  other  mysteries  refer  to  the  ascension  as  to  their 
end  and  completion.  As  all  the  mysteries  of  religion  commence 
with  the  Incarnation  of  our  Lord,  so  His  sojourn  on  earth  termi- 
nates with  His  ascension  into  heaven.  Moreover,  the  other  Ar- 
ticles of  the  Creed  which  regard  Christ  the  Lord  show  His  great 
humility  and  lowliness.  Nothing  can  be  conceived  more  humble, 
nothing  more  lowly,  than  that  the  Son  of  God  assumed  the  frailty 
of  our  flesh,  suffered  and  died  for  us ;  but  nothing  more  magnifi- 

1  Eph.  i.  20-22;  Athan.  Serm.  I  contra  Arian. ;  Basil,  lib.  de  Spin  Sanct. 
c.  vi. 

1  Heb.  i.  13.  »  Acts  I 


466     PAROCHIAL   COURSE  OF  INSTRUCTIONS 

cently,  nothing  more  admirably,  proclaims  his  sovereign  glory 
and  divine  majesty  than  what  is  contained  in  the  present  and  pre- 
ceding Articles,  in  which  we  declare  that  He  rose  from  the  dead, 
ascended  into  heaven,  and  now  sits  at  the  right  hand  of  his  Eter- 
nal Father. 

REASONS  OF  THE   ASCENSION 

When  the  pastor  has  accurately  explained  these  truths  he  will 
next  inform  the  faithful  why  our  Lord  ascended  into  heaven. 
He  ascended  because  the  glorious  kingdom  of  the  highest  heav- 
ens, not  the  obscure  abode  of  this  earth,  presented  a  suitable 
dwelling  place  to  Him  whose  glorified  body,  rising  from  the  tomb, 
was  clothed  with  immortality.  He  ascended,  not  only  to  possess 
the  throne  of  glory  and  the  kingdom  which  He  purchased  at  the 
price  of  His  blood,  but  also  to  attend  to  whatever  regards  the  sal- 
vation of  His  people.  He  ascended  to  prove  thereby  that  His 
"  kingdom  is  not  of  this  world," x  for  the  kingdoms  of  this  world 
are  earthly  and  transient,  and  are  based  upon  wealth  and  the 
power  of  the  flesh ;  but  the  kingdom  of  Christ  is  not,  as  the  Jews 
expected,  an  earthly,  but  a  spiritual  and  eternal  kingdom.  Its 
riches,  too,  are  spiritual,  as  He  shows  by  placing  His  throne  in 
the  heavens,  where  they  who  seek  most  earnestly  the  things  that 
are  of  God  abound  most  in  riches  and  in  abundance  of  all  good 
things,  according  to  these  words  of  St.  James :  "  Hath  not  God 
chosen  the  poor  in  this  world,  rich  in  faith,  and  heirs  of  the 
kingdom  which  God  hath  promised  to  them  that  love  him  ?  " 2 

He  also  ascended  into  heaven  in  order  to  teach  us  to  follow 
Him  thither  in  mind  and  heart,  for  as  by  his  death  and  resurrec- 
tion He  bequeathed  to  us  an  example  of  dying  and  rising  again 
in  spirit,  so  by  His  ascension  He  teaches  us,  though  dwelling  on 
earth,  to  raise  ourselves  in  thought  and  desire  to  heaven,  con- 
fessing that  we  are  "  pilgrims  and  strangers  on  the  earth," 8  seek- 
ing a  country,  "  fellow  citizens  with  the  saints,  and  the  domestics 
of  God," 4  for,  says  the  same  Apostle,  "  our  conversation  is  in 
heaven."  e 

The  extent  and  unspeakable  greatness  of  the  blessings  which 

1  John  xviii.  36.  '  James  ii.  5.  *  Heb.  xi.  13,  14. 

*  Eph.  ii.  19.  '  Philip,  iii.  20. 


THE  ASCENSION   OF  CHRIST  467 

the  bounty  of  God  has  bestowed  on  us  with  a  lavish  hand  were 
long  before,  as  the  Apostle  interprets  the  Psalmist,  sung  by 
David :  "  Ascending  on  high,  he  led  captivity  captive :  he  gave 
gifts  to  men."  x  On  the  tenth  day  after  His  ascension  He  sent 
down  the  Holy  Ghost,  with  whose  power  and  plenitude  He 
filled  the  multitude  of  the  faithful  then  present,  and  fulfilled 
His!  splendid  promise :  "  It  is  expedient  to  you  that  I  go :  for  if 
I  go  not,  the  Paraclete  will  not  come  to  you ;  but  if  I  go,  I  will 
send  him  to  you." 2 

He  also  ascended  into  heaven,  according  to  the  Apostle,  "  that 
he  may  appear  ...  in  the  presence  of  God  for  us,"8  and  dis- 
charge for  us  the  office  of  advocate  with  the  Father.  "  My  little 
children,"  says  St.  John,  "  these  things  I  write  to  you,  that  you 
may  not  sin.  But  if  any  man  sin,  we  have  an  advocate  with  the 
Father,  Jesus  Christ  the  just :  and  he  is  the  propitiation  for  our 
sins." 4  There  is  nothing  from  which  the  faithful  should  derive 
greater  joy  than  from  the  reflection  that  Jesus  Christ  is  consti- 
tuted our  advocate  and  intercessor  with  the  Father,  with  whom 
His  influence  and  authority  are  supreme. 

Finally,  by  His  ascension  He  has  prepared  for  us  a  place,  as 
He  had  promised,  and  has  entered,  as  our  head,  in  the  name  of 
us  all,  into  the  possession  of  the  glory  of  heaven.5  Ascending 
into  heaven,  He  threw  open  its  gates,  which  had  been  closed  by 
the  sin  of  Adam;  and,  as  He  foretold  His  disciples  at  His  last 
supper,  secured  to  us  a  way  by  which  we  may  arrive  at  eternal 
happiness.  In  order  to  demonstrate  this  by  the  event,  He  intro- 
duced with  Himself  into  the  mansions  of  eternal  bliss  the  souls 
of  the  just  whom  He  had  liberated  from  prison. 

ITS  OTHER  ADVANTAGES 

A  series  of  important  advantages  followed  in  the  train  of  this 
admirable  profusion  of  celestial  gifts.  In  the  first  place,  the 
merit  of  our  faith  was  considerably  augmented,  because  faith  has 
for  its  object  those  things  which  fall  not  under  the  senses,  but  are 
far  raised  above  the  reach  of  human  reason  and  intelligence.  If, 

1  Ps.  Ixvii.  19;  Eph.  iv.  8.  *  John  xvi.  7;  Acts  i.  4,  5. 

»  Heb.  ix.  24.  «  I  John  ii.  I,  2. 

1  John  xiv.  2. 


468      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

therefore,  the  Lord  had  not  departed  from  us,  the  merit  of  our 
faith  would  not  be  the  same,  for  Jesus  Christ  has  said,  "  Blessed 
are  they  that  have  not  seen,  and  have  believed."  1  In  the  next 
place,  it  contributes  much  to  confirm  our  hope.  Believing  that 
Christ,  as  man,  ascended  into  heaven,  and  placed  our  nature  at 
the  right  hand  of  God  the  Father,  we  are  animated  with  a  strong 
hope  that  we,  as  members,  shall  also  ascend  thither,  to  be  there 
united  to  our  head,  according  to  these  words  of  our  Lord  Him- 
self :  "  Father,  I  will  that  where  I  am,  they  also  whom  thou  hast 
given  me  may  be  with  me."  2 

Another  most  important  advantage  flowing  from  the  ascension 
is,  that  it  elevates  our  affections  to  heaven  and  inflames  them 
with  the  Spirit  of  God ;  for  most  truly  has  it  been  said  that  where 
our  treasure  is,  there  also  is  our  heart.3  And  indeed  were  Christ 
the  Lord  still  dwelling  on  earth,  the  contemplation  of  His  person 
and  the  enjoyment  of  His  presence  would  absorb  all  our  thoughts, 
and  we  should  view  the  author  of  such  blessings  only  as  man,  and 
cherish  towards  Him  a  sort  of  earthly  affection ;  but  by  His  as- 
cension into  heaven  He  has  spiritualized  our  affection  for  Him, 
and  has  made  us  venerate  and  love  as  God  Him  who,  now  absent, 
is  the  object  of  our  thoughts,  not  of  our  senses.  This  we  learn 
in  part  from  the  example  of  the  Apostles,  who,  while  our  Lord 
was  personally  present  with  them,  seemed  to  judge  of  Him  in 
some  measure  humanly,  and  in  part  from  these  words  of  our 
Lord  Himself :  "  It  is  expedient  to  you  that  I  go."  4  The  affec- 
tion with  which  they  loved  Him  when  present  was  to  be  perfected 
by  divine  love,  and  that  by  the  coming  of  the  Holy  Ghost;  and 
therefore  He  immediately  subjoins :  "  If  •  I  go  not,  the  Paraclete 
will  not  come  to  you." 

Besides,  He  thus  enlarged  His  dwelling-place  on  earth,  that  is 
His  Church,  which  was  to  be  governed  by  the  power  and  guid- 
ance of  the  Holy  Spirit,  and  left  Peter,  the  prince  of  the  Apostles, 
as  chief  pastor,  and  supreme  head  upon  earth  of  the  universal 
Church.  "And  he  gave  some  apostles,  and  some  prophets,  and 
other  some  evangelists,  and  other  some  pastors  and  doctors  " ; B 
and  thus  seated  at  the  right  hand  of  the  Father  He  continually 

»  John  xx.  29.  2  John  xvii.  24.  *  Matt.  vi.  21. 

«  John  xvi.  7.  6  Eph.  iv.  n. 


THE  ASCENSION   OF   CHRIST  469 

bestows  different  gifts  on  different  men.  According  to  the  words 
of  St.  Paul,  "  To  every  one  of  us  is  given  grace,  according  to  the 
measure  of  the  giving  of  Christ."  * 

Finally,  what  was  already  said  of  His  death  and  resurrection 
the  faithful  will  deem  not  less  true  of  His  ascension ;  for  although 
we  owe  our  redemption  and  salvation  to  the  passion  of  Christ, 
whose  merits  opened  heaven  to  the  just,  yet  His  ascension  is  not 
only  proposed  to  us  as  a  model,  which  teaches  us  to  look  on  high 
and  ascend  in  spirit  into  heaven,  but  also  imparts  to  us  a  divine 
virtue  which  enables  us  to  accomplish  what  it  teaches. 

Sermon 

THE  ASCENSION  OF  OUR  LORD 
BY  THE  REV.  WM.  GRAHAM 

In  the  beautiful  panorama  of  hill  country  that  unrolls  to  the 
eye  of  a  pilgrim  looking  eastward  from  Jerusalem  there  is  no 
point  of  view  so  picturesque  or  at  the  same  time  so  rich  in  sacred 
memories,  as  Mount  Olivet.  Rough  and  narrow  is  the  stony  path 
winding  to  its  summit,  but  its  many  associations  more  than  repay 
the  cost  of  ascent.  On  its  lower  slopes  lies  the  Garden  of  Olives, 
lovingly  tended  by  the  Franciscan  Fathers,  who  point  out  the 
spots  in  and  around  where  Christ's  agony  and  prayer  began  and 
ended.  The  brook  Cedron  that  He  crossed  with  His  disciples 
on  the  sad  night  of  His  betrayal  He  must  also  have  passed  in  His 
risen  body  on  His  way  to  the  hill,  whence  while  they  looked  on 
He  was  raised  up.  Alas!  a  Mohammedan  mosque  now  crowns 
the  spot,  and  the  followers  of  the  prophet  point  out  by  favor 
a  stone  bearing  the  imprint  of  a  foot,  which,  piety  suggests,  was 
left  by  the  ascending  Christ.  Even  they,  however,  reverence  the 
spot  consecrated  by  the  last  steps  on  earth  of  the  great  prophet 
Issa. 

Since  the  day  when  St.  Helena  built  a  splendid  church  on  the 
Holy  Hill,  whence  the  "  new  ark  of  alliance "  was  carried  to 
the  "  royal  city  that  is  above,"  the  Church  has,  every  year,  on  the 
feast  we  keep  to-day,  solemnly  expressed  her  belief  in  this  final 

1  Eph.  iv.  7. 


470     PAROCHIAL  COURSE   OF  INSTRUCTIONS 

i 

manifestation  of  Him  who  "  showed  himself  alive  after  his  pas- 
sion, by  many  proofs,  for  forty  days  appearing  to  them,  and 
speaking  of  the  kingdom  of  God"  (Acts  i.  3).  "Forty  hours," 
says  St.  Thomas,  "  He  lay  a  corpse  in  the  tomb,  and  forty  days 
he  walked  and  talked  among  His  friends." 

We  all  are  " glad  and  rejoice"  to-day  in  the  glory  of  our  cruci- 
fied and  risen  Saviour,  and  our  thoughts  mount  to  the  rising, 
cloud-encircling  form  of  the  conquering  and  triumphant  Christ 
as,  clothed  in  His  human  nature,  He  moves  towards  "light  in- 
accessible." In  the  joy  we  feel  in  His  victory  over  sin  and  death, 
we  realize  the  force  of  His  parting  words :  "  If  you  loved  me. 
you  would  indeed  be  glad,  because  I  go  to  the  Father"  (John 
xiv.  28).  Heaven,  not  earth,  was  His  true  goal  and  resting-place, 
once  He  had  risen  from  the  grave.  It  was  only  out  of  condescen- 
sion to  the  needs  of  the  infant  Church  that  He  tarried  forty  days 
on  earth. 

So  when  His  task  was  over,  the  Creator  and  Builder  of  the 
"new  Israel  of  God"  ascended  from  Olivet  in  all  the  glory  and 
splendor  of  His  risen  manhood.  He  rose  to  heaven,  not  like 
Enoch  or  Elias  or  Habacuc,  by  virtue  of  a  power  not  theirs,  but 
by  His  own.  He  rose  to  heaven,  not  paradise,  which,  in  the  per- 
petual "vision  of  God,"  He  had  never  left.  In  heaven  above, 
we  are  told,  He  "sitteth  at  the  right  hand  of  God  the  Father 
Almighty,"  to  indicate  the  eternal  rest  or  peace  of  the  blessed; 
and  His  position  as  man,  of  superiority  over  all  created  beings  — 
a  human  way  at  best  of  expressing  superhuman  thoughts.  To  us, 
brethren,  all  this  is  hard,  objective  fact,  not  merely  subjective  and 
evanescent  fancy.  Earnestly  do  we  say  with  the  psalmist: 
"Therefore  my  heart  hath  been  glad,  and  my  tongue  hath  re- 
joiced :  moreover  my  flesh  also  shall  rest  in  hope.  Because  thou 
wilt  not  leave  my  soul  in  hell ;  nor  wilt  thou  give  thy  holy  one  to 
see  corruption"  (Ps.  xv.  9,  10). 

As  we  follow  in  imagination  the  track  of  our  glorified  Saviour 
mounting  to  the  skies,  two  lines  of  thought  occur  to  the  mind, 
one  suggesting  feelings  of  joy  and  gladness  in  the  triumph  of  the 
conquering  Christ,  the  other  of  gratitude  in  that  He  made  His 
departure  the  condition  of  priceless  benefits  to  ourselves.  "  But 
I  tell  you  the  truth :  it  is  expedient  to  you  that  I  go  "  (John  xvi. 


THE  ASCENSION  OF  CHRIST  471 

7).  There  is  therefore  (i)  the  impersonal  note  of  joy  in  His 
glory,  and  (2)  the  personal  one  of  gladness,  that  He  hath  not 
left  us  orphans,  but  in  mind  and  spirit  and  sacramental  form  is 
with  us  still,  and  that  he  hath  gone  to  prepare  a  place  for  us ;  and 
as  the  Lamb  slain  before  the  throne  of  God  liveth  to  make  per- 
petual intercession  for  us. 

I.  The  thought  that  takes  rank  before  all  others  in  the  truly 
Christian  heart  is  one  of  intense  joy  at  the  proclaimed  glory,  the 
vindicated  honor,  the  crowned  sufferings  of  Jesus  Christ.  With 
the  holy  enthusiasm  of  the  Psalmist  we  seem  to  say :  "  Lift  up 
your  gates,  O  ye  princes,  .  .  .  and  the  King  of  Glory  shall  enter 
in  "  (Ps.  xxiii.  7).  Three  and  forty  days  before,  He  was  as  a 
sheep  thrown  over  to  the  wolves.  In  the  anguish  of  the  passion 
He  was  mocked,  scourged,  and  buffeted.  He  had  "trodden  the 
winepress  alone,"  and  of  the  nations  —  aye,  even  of  His  own 
friends  —  "  there  was  not  a  man  "  with  him  (Isa.  Ixiii.  3).  "  Who 
is  this  that  cometh  from  Edom,  with  dyed  garments  from  Bosra, 
this  beautiful  one  in  his  robe  "  (Isa.  Ixiii.  i).  Alas!  He  became 
as  "  a  leper,"  "  a  worm,  and  no  man,"  "  a  man  of  sorrows."  Why 
then  was  his  apparel  red,  and  His  "  garments  like  theirs  that  tread 
in  the  winepress  ?  "  Who  looked  about,  "  and  there  was  none  to 
help."  Who  sought,  "and  there  was  none  to  give  aid"  (Isa. 
Ixiii.  2,  5).  But  we  are  glad,  "for  winter  is  now  past,  the 
rain"  [of  sorrows]  is  over  and  gone.  The  flowers  have  ap- 
peared in  our  land,  "  the  voice  of  God's  loved  one  is  sweet,  and 
His  face  comely"  (Cant.  ii.  11-14).  "Who  shall  ascend  into 
the  mountain  of  the  Lord :  or  who  shall  stand  in  his  holy  place  ?  " 
Surely  "  the  innocent  in  hands,  and  clean  of  heart.  .  .  .  He  shall 
receive  a  blessing  from  the  Lord,  and  mercy  from  God  his 
saviour"  (Ps.  xxiii.  3-5). 

We  all  glory  to-day  in  that  Christ's  life  of  humiliation  is  over, 
the  bitter  cup  of  woe  has  been  drained  to  the  dregs.  The  "  man 
of  sorrows  "  has  given  place  to  the  form  "  beautiful  amongst  the 
sons  of  men  " ;  the  new  David,  clad  in  the  vesture  of  glorified 
humanity,  victorious  over  the  Goliath  of  sin  and  death,  mounts 
through  trackless  space  thronged  by  an  escort  of  ministering 
angels ;  and  we  worship  God  in  heartfelt  gladness,  who  has  thus 
changed  deepest  sorrow  into  highest  joy,  and  has  so  honored  "the 


472 

lowness  of  our  common  human  nature."  "  He  humbled  himself, 
becoming  obedient  unto  death.  .  .  .  For  which  cause  God  also 
hath  exalted  him"  (Phil.  ii.  8,  9). 

There  is  no  higher  object  of  thought  than  God;  no  worthier 
nor  more  interesting  subject  of  reflection  than  the  life  of  the  In- 
carnate God,  and  the  phases  of  His  divine  unveiling,  from  the 
earliest  prophecy  to  His  ascension  into  heaven.  It  is  study  and 
prayer  and  the  highest  form  of  worship  combined.  It  is  a  frame 
of  mind  that,  pondering  on  the  glory  of  the  ascending  Christ, 
finds  expression  in  that  great  outburst  of  song  and  knowledge 
and  adoration  —  the  Gloria  in  excelsis,  —  We  praise  Thee,  we 
bless  Thee,  we  thank  Thee,  not  for  what  Thou  hast  done  for  us, 
but  for  what  Thou  art  in  Thyself,  apart  from  and  independent  of 
creatures,  and  what  Thou  wouldst  have  been,  even  if  created  in- 
telligence had  never  learned  to  know  or  love.  Then  Propter 
magnam  gloriam  Tuam.  We  give  Thee  thanks  for  Thy  great 
glory.  It  is  in  this  spirit  of  reverent  and  impersonal  worship  that 
we  should  consider  the  mystery  honored  in  to-day's  feast.  We 
rejoice  not  for  what  God  does  to  us,  but  for  what  He  is  in  Him- 
self. In  this  way  do  we  lose  sight  of  our  own  individuality,  and 
mingle  our  praises  with  the  great  stream  of  melody  that  flows 
fast  by  "  the  throne  of  God  and  of  the  Lamb." 

II.  Our  first  tribute  of  love  and  duty,  therefore,  to  the  as- 
cending Christ  is  one  of  unselfish  and  impersonal  triumph  in  His 
glory ;  our  next,  a  personal  outpouring  of  gratitude  for  the  bless- 
ings accruing  to  us  from  His  departure.  Time  and  experience 
have  verified  His  own  authoritative  words,  "  It  is  expedient  to 
you  that  I  go"  (John  xvi.  7).  And  yet  these  words  must  have 
sounded  strange  when  first  heard  on  the  eve  of  His  Passion,  and 
echoed  much  more  strangely  on  Olivet  as  they  raised  their  tear- 
dimmed  eyes  towards  the  cloud  enwrapping  their  Master  as  He 
soared  aloft.  He  had  been  all  in  all  to  them.  He  had  instilled 
into  them  unlimited  and  unquestioning  confidence  in  His  person, 
so  that  He  was  the  very  centre  and  pivot  of  their  lowly  lives. 
No  eastern  king  was  more  absolute  in  his  kingdom.  He  had  ex- 
acted unreasoning  faith  in  His  office  and  mission;  all  the  more 
so,  as  they  were  dimly  conscious  of  what  His  mission  and  office 
were.  His  demands  on  their  credulity,  as  we  should  say  nowa- 


THE   ASCENSION   OF   CHRIST  473 

days,  were  startling  in  their  boldness.  Light  and  leading,  hope 
and  saving  for  body  and  soul,  they  were  to  seek  trustfully  in  Him. 
They  built  upon  His  presence  and  guardianship  all  the  more  as 
He  had  detached  them  from  relatives,  business,  and  human 
friendship ;  and  indeed,  though  not  appearing  to  know  fully  who 
He  was,  yet  they  felt  in  the  words  of  their  spokesman  Peter,  that 
He  had  "the  words  of  eternal  life,"  and  to  whom  else,  then, 
could  they  go  ?  Yet  now,  He  tells  them,  it  is  expedient  He  should 
leave  them  —  His  weak,  sorrowing,  inconsolable  followers.  It 
is  like  a  captain  or  pilot  telling  an  inexperienced  crew  just  putting 
out  to  sea  that  his  departure  is  desirable;  a  father  leaving  a 
young,  helpless  family  on  the  threshold  of  life ;  a  trusted  teacher 
quitting  his  pupils  just  as  their  minds  are  opening  to  his  lessons ; 
a  shepherd  leaving  his  sheep  in  the  midst  of  wolves,  and  saying 
that  the  flock  will  fare  better  in  his  absence.  But  "  my  thoughts 
are  not  your  thoughts :  nor  your  ways  my  ways,  saith  the  Lord." 
Our  Lord's  short  life  —  representing  the  Godhead  visibly  —  clos- 
ing with  the  Ascension,  was  as  a  seed  dropped  into  the  earth, 
and  springing  up  and  bearing  fruit  more  than  a  hundredfold.  In 
our  shortsightedness,  perhaps,  we  are  inclined  to  think  that  in 
the  visible  presence  and  companionship  of  the  Incarnate  Word 
on  earth  religion  would  irresistibly  sweep  through  men's  souls. 
But,  like  the  disciples,  we  know  Him  whom  we  have  believed, 
and  are  convinced  that  the  gifts  He  left  behind  and  sent  on  His 
departure  far  transcend  in  value  the  hearing  and  seeing  with 
carnal  eyes  and  ears,  and  handling  with  bodily  contact  the  word 
of  life.  Is  He  not  clearer  and  surer  to  the  eye  of  faith  to-day 
than  to  the  fallible  impression  of  sense  were  He  still  among  us  in 
the  flesh  ?  Has  not  the  Church  gained  rather  than  lost  by  His  de- 
parture? Is  not  her  membership  increased  by  twice  as  many 
millions  as  were  the  individuals  composing  the  timid  band  that 
awaited  the  coming  of  the  Holy  Ghost  on  the  first  Pentecost  ?  Is 
there  a  jot  or  tittle  lost  of  the  recorded  sayings  and  doings  of 
the  Master?  And  do  they  not  come  home  to  us  after  nineteen 
centuries  with  greater  force  and  unction  and  insight  than  to  those 
who  saw  and  heard  them?  Is  He  not  better  known  and  loved 
and  served  in  the  new  "Israel  of  God"  than  in  the  old?  Are 
not  our  Marthas  and  Marys  as  earnest  and  fervent  in  work  and 


474      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

prayer  as  were  the  sisters  of  Lazarus,  whom  He  called  forth 
from  the  grave?  Are  the  dauntless  missionaries  of  the  cross, 
who  witness  to  Christ  either  at  home,  to  a  scoffing  and  scorning 
generation  of  unbelievers  who  have  heard,  or  abroad,  to  those 
who  have  not  heard,  less  zealous  or  laborious  than  those  who 
were  told  out  of  Christ's  own  lips  to  go  and  preach  the  gospel  to 
all  nations?  But  we  could  see  Him  and  hear  Him  and  even 
touch  "  the  hem  of  his  garment,"  you  will  say.  "  Blessed  are 
they  that  have  not  seen,  and  have  believed."  Faith  is  a  safe 
avenue  to  Christ.  The  mother  of  the  Zebedees  saw  and  heard 
Jesus  in  the  flesh,  yet  how  low  and  earthly  her  views  of  His 
kingdom  put  side  by  side  with  those  of  a  Catherine  of  Sienna  or 
St.  Theresa? 

In  these  and  many  other  ways  impalpable  and  unseen  we  real- 
ize the  expediency  of  our  Lord's  departure.  The  loss  of  His 
visible  presence  was  the  Church's  gain.  It  was  God's  will  He 
should  be  known,  felt,  understood,  and  valued  when  gone.  How 
truly  did  He  say  of  Himself,  "  What  I  do  thou  knowest  not  now ; 
but  thou  shalt  know  hereafter"  (John  xiii.  7).  To  each  age,  as 
the  gaze  of  Christendom  is  riveted  on  His  life  and  character,  and 
mind  and  heart  strain  forward  to  comprehend  what  Jesus  said 
and  did,  the  words  of  St.  John  are  verified,  "  These  things  his 
disciples  did  not  know  at  the  first ;  but  when  Jesus  was  glorified, 
then  they  remembered  that  these  things  were  written  of  him, 
and  that  they  had  done  these  things  to  him  "  (John  xii.  16).  He 
did  not  leave  us  orphans.  He  ascended  on  high  to  obtain  gifts 
for  men,  and  foremost  among  them  all,  the  gift  of  the  Holy 
Ghost.  Pentecost  is  the  completion  and  revelation  of  the  hidden 
meaning  of  the  ascension.  We  need  not  dive  into  reasons  why 
the  departure  of  Christ  should  be  a  fountain  of  blessing  to  men, 
or  why  there  should  be  any  connection  at  all  between  the  coming 
down  of  the  Holy  Ghost  and  the  going  away  of  our  Lord.  One 
thing  we  are  sure  of,  and  it  is  that  this  connection  is  a  necessary 
one,  inasmuch  as  our  Lord  says,  "If  I  go  not  away,  the  com- 
forter will  not  come."  The  advent  of  the  Holy  Spirit  was  the 
first  fruits  of  our  Lord's  ascension.  His  special  function  or  office 
is  to  be  the  Church's  soul  or  vital  principle,  manifesting  Himself 
in  speech  and  action  till  the  end  of  time.  Not  that  our  Lord 


THE  ASCENSION   OF  CHRIST  475 

ceased  to  be  with  His  Church.  His  departure  in  His  human 
form  intensified  His  real  though  unseen  presence.  He  withdrew 
in  the  flesh  to  return  in  the  spirit.  He  is  among  us  "  all  days, 
even  to  the  end  of  the  world,"  not  only  as  an  influence  by  the 
example  of  the  holy  life  He  led  and  the  far-reaching  grace  and 
unction  of  His  moral  teaching,  but,  personally,  in  the  fulness  of 
His  humanity,  in  this  Blessed  Sacrament;  and  as  God,  in  the 
Third  Person  of  the  adorable  Trinity,  in  the  plenitude  of  the 
Holy  Ghost  poured  out  at  Pentecost,  and  still  brooding  over  and 
quickening  with  life  the  Church  as  a  body  and  her  members 
singly.  The  work  of  sanctification  and  enlightenment  still  goes 
on.  The  Spirit  that  Christ  sent  to  be  the  soul  of  His  mystical  body 
is  ever  bringing  back  to  consciousness  the  words  and  mind  of 
Jesus,  and  applying  them  to  the  needs  and  wants  of  passing  time. 
Teachers  and  doctors  and  Popes  and  councils  make  known  to  fresh 
generations  of  men  the  thoughts  and  meaning  of  the  Lord,  ever 
drawing  from  the  treasure  of  Him  who  was  the  way,  the  truth, 
and  the  light,  things  new  and  old,  ever  speaking  as  those  "  hav- 
ing authority  " :  in  the  words  of  the  first  council  at  Jerusalem,  as 
"  seemeth  good  to  the  Holy  Ghost  and  to  us."  In  the  Ascension, 
it  is  true,  Jesus  was  removed  from  sight  but  revealed  in  faith; 
and  faith  brings  the  invisible  God  nearer  to  us  than  bodily  eye 
or  ear.  If,  then,  we  rejoice  and  are  glad  to-day  in  our  Christian 
inheritance,  if  we  trust  our  spiritual  guides  as  men  "  taught  of 
God,"  if  we  are  sure  with  the  highest  form  of  certainty  that 
Christ's  words  "  shall  not  pass  away/'  if  we  live  on  the  new 
"  Mount  Zion,"  the  city  of  the  living  God,  are  dwellers  in  His 
holy  house,  shaken  by  fire  and  wind,  and  filled  by  the  inrush  of 
the  descending  Spirit,  if  the  Lord  is  truly  our  shepherd  and  feeds 
us  in  green  pastures,  we  owe  it  to  the  solemn  uprising  and  de- 
parture of  our  beloved  Lord  from  Olivet. 

Furthermore,  by  His  solemn  entry  into  heaven  Christ  opened 
the  gates  of  heaven  closed  against  the  race  by  sin.  We  are  im- 
mortal spirits  in  perishable  bodies,  and  our  place  since  redemp- 
tion, and  by  virtue  of  it,  is  heaven.  The  Head  of  the  great  body 
we  belong  to  is  there,  and  to  be  members  of  this  body,  the  Church 
triumphant,  we  are  destined.  Man,  it  is  true,  is  part  of  nature, 
its  head  and  chief ;  but  he  is  more.  By  the  grace  of  God,  he  can 


476     PAROCHIAL  COURSE   OF   INSTRUCTIONS 

transcend  it.  Nature,  too,  and  man's  nature  particularly,  is 
beautiful,  as  all  the  handiwork  of  God  is;  but  grace  is  distinct 
from  and  superior  to  it.  Man  thereby  is  raised  to  a  state  or  con- 
dition above  nature,  its  capacities  and  its  possibilities.  Now,  the 
natural  term,  or  goal,  so  to  say,  of  this  new  or  higher  state,  "  this 
new  creation,"  this  "new  creature,"  as  St.  Paul  describes  it,  is 
heaven.  Lost  and  closed  by  sin,  it  has  been  regained  and  re- 
opened in  the  Ascension  of  Christ  "  who  led  captivity  captive  " 
(Eph.  iv.  8).  "I  go,"  said  He  to  His  disciples,  "to  prepare  a 
place  for  you,  .  .  .  that  where  I  am,  you  also  may  be"  (John 
xiv.  3). 

Nor  is  His  presence  in  heaven  inactive  in  our  regard.  His 
presence  there  is  an  intense,  perpetual  act  of  intercessory  prayer 
for  us.  He  pleads  unceasingly  for  us,  and  His  intercession  gives 
worth  and  value  to  our  own.  The  wounds  in  hand  and  foot  and 
side,  the  pierced  heart,  cry  for  pity  to  the  throne  of  God :  "  For 
Jesus  is  not  entered  into  the  holies  made  with  hands,  .  .  .  but 
into  heaven  itself,  that  he  may  appear  now  in  the  presence  of 
God  for  us"  (Heb.  ix.  24).  "Having  therefore  a  great  high 
priest  that  hath  passed  into  the  heavens,  Jesus  the  Son  of  God: 
...  let  us  go  therefore  with  confidence  to  the  throne  of  grace" 
(Heb.  iv.  14,  16). 

CONCLUSION.  We  have  been  dealing  to-day  with  facts  and  in- 
ferences which,  in  view  of  the  aims  and  pursuits  that  occupy  the 
world  of  our  times,  may  seem  strange  and  unmeaning,  the  echoes 
almost  of  an  unknown  and  unintelligible  tongue.  It  is  like  going 
up  into  cloudland.  The  words  of  the  angel  to  the  disciples  are 
often  said  to  us  in  reproach :  "  Men  of  Galilee,  why  stand  you 
looking  up  to  heaven?"  This  Jesus  is  taken  away  from  you  as 
any  other.  Look  down  to  earth.  It  is  the  only  heaven  we  are 
sure  of.  Seek  not  the  things  that  are  above  as  empty  gazers 
of  the  sky.  Look  only  to  the  visible  and  the  present.  This  is  the 
gospel  we  often  hear  preached  to-day,  and  which  finds,  alas! 
a  ready  echo  in  many  a  heart.  Faith  and  hope  and  love  based  on 
heavenly  motion  are  the  transcendent  gifts  of  the  Holy  Ghost 
seen  spurned  or  neglected.  The  natural  man  understandeth  not 
the  things  that  are  of  God.  A  holy  life,  a  supernatural  life,  is 
deemed  visionary,  idle,  superstitious.  If  there  is  to  be  any  virtue 


THE  ASCENSION   OF  CHRIST  47Z 

at  all,  it  is  to  be  only  within  the  sphere  of  sense  and  nature  to 
round  and  perfect  both,  such  as  the  manly  virtues  of  prudence, 
justice,  temperance,  and  fortitude,  provided  they  strike  not  deeper 
nor  rise  higher  than  the  life  that  "  now  is." 

It  is  idle  to  speak  of  the  expediency  of  the  Ascension  or,  in- 
deed, of  the  supernatural  at  all  to  such  as  these ;  nor  do  I,  except 
by  way  of  warning.  We  live  in  an  age  of  no  belief,  or  half 
belief,  or  make  belief.  But  the  truth,  "  The  word  of  the  Lord  en- 
dureth  forever,"  and  our  attitude  towards  it,  can  make  no  differ- 
ence. God  is  still  in  the  world,  behind  its  forces,  and  guiding  and 
controlling  them,  even  though  men  neither  see  nor  believe  in 
Him.  Men  and  women  are  still  His  creatures,  the  works  of  His 
hands  —  adorned  with  grace  and  destined  for  glory.  We  are  on 
earth,  it  is  true,  but  our  eyes  and  heads,  aye,  and  hearts  too,  point 
to  the  skies.  No  sophist,  nor  school  of  sophists,  with  all  their 
arts  of  style  and  argument,  have  ever  yet  persuaded  mankind  at 
large  that  life  ends  at  the  grave,  and  that  the  happiness  we  crave 
and  strive  for  and  can  never  reach  on  earth  is  an  empty  dream, 
never  to  be  realized.  No!  God  made  nothing  in  vain.  We  are 
made  and  destined  for  a  higher,  larger,  and  nobler  life  than  the 
present,  of  which  the  Ascension  forcibly  reminds  us.  It  reminds 
us,  too,  of  the  life  of  grace,  the  life  of  true,  pure  holiness  over 
and  above  mere  natural  rectitude,  a  necessary  precedent  to  the 
life  of  glory ;  and  which  our  Lord,  by  withdrawing  Himself  vis- 
ibly, enables  us,  if  we  will,  to  live. 

Let  us  therefore  lift  up  our  hearts  to  heaven  where  Christ  has 
gone  "to  prepare  a  place  for  us."  We  have  not  seen  Him  as- 
cend ;  but  we  know  by  faith  He  is  there.  He  is  the  head  of  the 
mystic  body  of  which  we  are  members,  and  limbs  should  join 
the  head.  "  Ubi  caput  praecessit  ibi  spes  vocatur  et  corporis." 
Be  faithful,  then,  to  grace,  lead  a  life  not  of  pleasure,  but  of  duty. 
Peace  is  only  found  where  God  placed  it  —  in  a  dutiful,  self- 
denying  life.  "  Therefore,"  in  the  words  of  St.  Paul,  "  if  you  be 
risen  with  Christ,  seek  the  things  that  are  above ;  where  Christ  is 
sitting  at  the  right  hand  of  God :  Mind  the  things  that  are  above, 
not  the  things  that  are  upon  the  earth.  .  .  .  When  Christ  shall 
appear,  who  is  your  life,  then  you  also  shall  appear  with  him  in 
glory"  (Col.  iii.  I,  2,  4). 


478     PAROCHIAL  COURSE  OF   INSTRUCTIONS 

References 

Corsi,  in  Little  Sermons  on  the  Catechism;  Hehel,  "  The  Sixth  Article 
of  the  Creed,"  in  Sermons  on  Christian  Doctrine;  Graham,  in  Pulpit  Com- 
mentary, Vol.  I ;  Sullivan,  "  Feast  of  the  Ascension,"  in  Pulpit  Comm., 
Vol.  IV;  McHugh,  in  Horn.  Monthly,  April,  1917;  McKenna,  in  The 
Treasures  of  the  Rosary,  p.  208;  Hughes,  in  Horn.  Monthly,  April,  1920; 
Newman,  "  Mysteries  in  Religion,"  in  Parochial  and  Plain  Sermons, 
Vol.  II ;  Bonomelli-Bryne,  in  Christian  Mysteries,  Vol.  II,  pp.  203  ff . 

Cath.  Encyc.,  Vol.  I,  pp.  767  ff. ;  Summa  Theol.,  Ill,  qq.  57,  58;  Pohle- 
Preuss,  Soteriology,  pp.  155  ff. ;  Vaughan,  The  Divine  Armory,  etc., 
pp.  no  ff. ;  Bellord,  Meditations,  etc.,  Vol.  I,  p.  322. 


SIXTH  SUNDAY  AFTER  EASTER 

SUBJECT 
THE   SACRAMENT   OF   CONFIRMATION 

TEXT 

When  the  Paraclete  cometh,  whom  I  will  send  you  from  the  Father,  the 
spirit  of  truth,  who  proceedeth  from  the  Father,  he  shall  give  testimony 
of  me.  —  JOHN  xv.  26. 

Analysis 

INTRODUCTION.  The  promise  of  our  Lord  in  to-day's  Gospel 
to  send  the  Holy  Ghost  was  verified  in  the  case  of  the  Apostles 
on  Pentecost  Sunday,  when  they  received  the  grace  of  strength 
to  bear  testimony  to  Christ  and  His  teachings.  A  similar  grace 
is  conferred  on  each  of  the  faithful  through  the  Sacrament  of 
Confirmation. 

I.  Confirmation  is  a  Sacrament,  i.  The  phrase  to  confirm 
means  to  strengthen.  2.  The  unanimous  testimony  of  the  Fathers 
and  tradition  affirm  that  Confirmation  is  a  Sacrament.  3.  Con- 
firmation has  all  the  requisites  of  a  Sacrament:  (a)  it  was  insti- 
tuted by  Christ,  as  we  know  from  tradition;  (b)  it  is  an  outward 
sign  and  confers  grace,  as  we  shall  see  below.  4.  Confirmation 
differs  from  Baptism:  (a)  it  confers  a  different  grace;  (b)  it  has 
a  different  sign;  (c)  it  serves  a  different  need  of  the  soul. 


THE   SACRAMENT   OF  CONFIRMATION       479 

Through  Baptism  we  are  made  the  children  of  God,  through 
Confirmation  we  become  the  soldiers  of  God. 

II.  The  outward  sign  of   Confirmation,    i.  The  matter  of 
Confirmation  is  chrism,  a  mixture  of  olive  oil  and  balm  blessed 
by  the  Bishop.     This  matter  most  appropriately  signifies  the 
effects  of  the  Sacrament,  —  the  oil  expresses  the  plenitude  of 
divine  grace  which  is  poured  out,  the  balsam  signifies  the  sweet 
odor  of  virtue  and  preservation   from  the  corruption   of   sin. 
2.  The  form  of  this  Sacrament  is  the  words  pronounced  by  the 
Bishop,  —  "I  sign  thee  with  the  sign  of  the  cross,"  etc.     These 
words  indicate  the  cause  of  the  Sacrament,  namely,  the  divine 
power,  and  the  two  effects  of  the  Sacrament,  which  are  spiritual 
strength  and  an  indelible  character.    3.  The  matter  and  form  of 
this  Sacrament  are  administered  by  the  Bishop  as  the  ordinary 
minister    in    conformity    with    the   teaching   of    Scripture    and 
tradition. 

III.  The  inward  grace  of  Confirmation,      i.  Confirmation 
perfects  the  grace  of  Baptism.     Baptism  gives  spiritual  birth ; 
Confirmation  confers  spiritual  growth  and  maturity,  and  strength- 
ens the  soul  against  external  assaults,  as  we  see  in  the  case  of  the 
Apostles  after  the  day  of  Pentecost.    This  strengthening  of  the 
soul  is  symbolized  by  the  slight  blow  on  the  cheek  given  by  the 
Bishop.    2.  Confirmation  imprints  on  the  soul  the  indelible  char- 
acter of  a  soldier  of  Jesus  Christ,  and  hence  this  Sacrament  can- 
not be  repeated. 

EXHORTATION,  i.  On  account  of  the  dignity  and  utility  of  the 
Sacrament  of  Confirmation  the  faithful  should  be  anxious  to  re- 
ceive it,  and  to  receive  it  with  great  piety  and  devotion.  2.  Al- 
though this  Sacrament  is  not  absolutely  necessary  for  salvation, 
no  one  may  neglect  it,  if  there  be  an  opportunity  of  receiving  it. 
Pastors  are  obliged  to  see  that  those  under  their  care  are  con- 
firmed (Code,  can.  787). 


480      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

Catechism  of  the  Council  of  Trent,  Part  II 

THE  SACRAMENT  OF  CONFIRMATION 

URGENT  NECESSITY  OF  EXPLAINING  THE  SACRAMENT  OF  CONFIR- 
MATION IN  THESE  DAYS 

If  ever  there  was  a  time  that  demanded  the  assiduity  of  the 
pastor  in  explaining  the  Sacrament  of  Confirmation  it  is  doubt- 
less the  present,  when  there  are  found  in  the  Church  of  God  many 
by  whom  it  is  altogether  omitted,  while  very  few  study  to  derive 
from  it  the  fruit  of  divine  grace  which  its  worthy  reception  im- 
parts. That  this  divine  blessing,  therefore,  may  not  seem  through 
their  fault  and  to  the  serious  injury  of  their  immortal  souls  to 
have  been  conferred  in  vain,  the  faithful  are  to  be  instructed  on 
Whitsunday,  and  on  such  other  days  as  the  pastor  shall  deem 
convenient,  regarding  the  nature,  efficacy,  and  dignity  of  this 
Sacrament,  so  as  to  make  them  sensible  that  not  only  is  it  not 
to  be  neglected,  but  that  it  is  to  be  approached  with  the  greatest 
reverence  and  devotion. 

WHY  CALLED  CONFIRMATION 

To  begin,  therefore,  with  its  name,  the  pastor  will  inform  the 
faithful  that  this  Sacrament  is  called  Confirmation  because  if  no 
obstacle  is  opposed  to  its  efficacy,  the  person  who  receives  it  — 
when  anointed  with  the  sacred  chrism  by  the  hand  of  the  Bishop, 
who  accompanies  the  unction  with  these  words :  "  I  sign  thee  with 
the  sign  of  the  cross,  and  confirm  thee  with  the  chrism  of  sal- 
vation, in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost "  —  is  confirmed  in  strength  by  receiving  new  virtue, 
and  becomes  a  perfect  soldier  of  Christ.1 

CONFIRMATION  A  SACRAMENT 

That  Confirmation  has  all  the  conditions  of  a  true  Sacrament 
has  been  at  all  times  the  doctrine  of  the  Catholic  Church,  as  Pope 
Melchiades2  and  many  other  very  holy  and  ancient  pontiffs  ex- 
pressly declare.  The  truth  of  this  doctrine  St.  Clement  could  not 

1  Cone.  Aur.  c.  3,  and  Flor. 

1  Epist.  ad  Episcop.  Hispan.  c.  2,  ep.  4,  near  the  end. 


THE   SACRAMENT   OF   CONFIRMATION        481 

have  confirmed  in  stronger  terms  than  when  he  said :  "  All  should 
hasten  without  delay  to  be  born  again  to  God,  and  then  to  be 
sealed  by  the  Bishop,  that  is,  to  receive  the  sevenfold  gift  of  the 
Holy  Ghost.  For,  as  we  have  learned  from  St.  Peter  and  as  the 
other  Apostles  taught  in  obedience  to  the  command  of  our  Lord, 
he  who  contumeliously  and  not  from  necessity,  but  voluntarily, 
neglects  to  receive  this  Sacrament,  cannot  possibly  become  a  per- 
fect Christian." x  This  same  doctrine  has  been  confirmed,  as  may 
be  seen  in  their  decrees,  by  Popes  Urban,  Fabian,  and  Eusebius, 
pontiffs  who,  animated  with  the  same  spirit,  shed  their  blood  for 
the  name  of  Christ.  It  is  also  fortified  by  the  unanimous  testi- 
mony of  the  Fathers,  among  whom  Denis  the  Areopagite,  Bishop 
of  Athens,  teaching  how  to  consecrate  and  make  use  of  the  holy 
ointment,  says :  "  The  priest  clothes  the  person  baptized  with  a 
garment  emblematic  of  his  purity,  in  order  to  conduct  him  to  the 
Bishop;  and  the  Bishop  signing  him  with  the  holy  and  divine 
ointment,  makes  him  partaker  of  the  most  holy  communion."2 
Of  such  importance  does  Eusebius  of  Caesarea  deem  this  Sacra- 
ment that  he  hesitates  not  to  say  that  the  heretic  Novatus  could 
not  receive  the  Holy  Ghost,  because,  having  received  Baptism,  he 
was  not,  when  visited  by  severe  illness,  sealed  with  the  sign  of 
chrism.3  On  this  subject  we  might  adduce  testimonies  the  most 
conclusive  from  St.  Ambrose  in  his  book  on  the  Initiated,4  and 
from  St.  Augustine  in  his  works  against  the  epistles  of  the  Do- 
natist  Petilian.  So  convinced  were  they  that  no  doubt  could  exist 
as  to  the  reality  of  this  Sacrament  that  they  not  only  taught  the 
doctrine,  but  confirmed  its  truth  by  many  passages  of  Scripture, 
the  one  applying  to  it  these  words  of  the  Apostle :  "  Grieve  not 
the  Holy  Spirit  of  God :  whereby  you  are  sealed  unto  the  day  of 
redemption  "  ; 8  the  other,  these  words  of  the  Psalmist :  "  like  the 
precious  ointment  on  the  head,  that  ran  down  upon  the  beard  .  .  . 
of  Aaron," 6  and  also  these  words  of  the  same  Apostle :  "  The 
charity  of  God  is  poured  forth  in  our  hearts  by  the  Holy  Ghost, 
who  is  given  to  us."  7 

1  The  decrees  of  these  Popes  are  found  in  de  consecrat.  dist.  5. 

*  S.  Dionysius  de  Ecclcs.  Hierar.  c.  2.          *  Lib.  6,  histor.  cap.  43. 

*  Lib.  de  iis  qui  myst.  initiantur.  c.  7,  lib.  2,  c,  104. 

*  Eph.  iv.  2.  *  Ps.  cxxxii.  2. 

1  Rom.  v.  5.     That  Confirmation  is  a  Sacrament  is  proved  also  from 


482     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

CONFIRMATION    ENTIRELY    DIFFERENT    FROM    BAPTISM' 

Confirmation,  although  said  by  Melchiades  to  have  a  most  in- 
timate connection  with  Baptism,1  is  yet  an  entirely  different 
Sacrament.  The  diversity  of  the  grace  which  each  Sacrament 
confers,  and  the  diversity  of  the  external  sign  employed  to  sig- 
nify that  grace,  obviously  constitute  them  different  Sacraments. 
As  by  the  grace  of  Baptism  we  are  begotten  to  newness  of  life, 
and  by  that  of  Confirmation  grow  to  full  maturity,  having  "  put 
away  the  things  of  a  child," 2  we  can  sufficiently  comprehend 
that  the  same  difference  which  exists  in  the  natural  order  be- 
tween birth  and  growth  exists  also  in  the  supernatural  between 
Baptism,  which  regenerates,  and  Confirmation,  which  imparts 
full  growth  and  perfect  spiritual  strength. 

Again,  if  the  new  difficulties  which  the  soul  has  to  encounter 
demand  the  aid  of  a  new  and  distinct  Sacrament,  it  is  obvious 
that  as  we  have  occasion  for  the  grace  of  baptism  to  stamp  upon 
the  soul  the  impress  of  the  true  faith,  so  it  is  of  the  utmost 
advantage  that  a  new  grace  fortify  us  with  such  intrepidity  of 
soul  that  no  danger,  no  dread  of  pains,  tortures,  death,  should 
have  power  to  deter  us  from  the  profession  of  the  true  faith. 
Hence,  Pope  Melchiades  marks  the  difference  between  them  with 
minute  accuracy  in  these  terms:  "In  Baptism,"  says  he,  "the 
Christian  is  enlisted  into  the  service,  in  Confirmation  he  is 
equipped  for  battle;  at  the  baptismal  font  the  Holy  Ghost  im- 
parts the  plenitude  of  innocence,  in  confirmation  the  perfection 
of  grace;  in  Baptism  we  are  regenerated  to  life,  after  Baptism 
we  are  fortified  for  the  combat;  in  Baptism  we  are  cleansed,  in 
Confirmation  we  are  strengthened ;  regeneration  saves  by  its  own 
efficacy  those  who  receive  Baptism  in  peace,  Confirmation  arms 
and  prepares  for  the  conflict."3  These  are  truths  not  only  re- 
corded by  other  Councils,  but  specially  defined  by  the  Council 
of  Trent,  and  we  are  therefore  no  longer  at  liberty  not  only 

Ambros.  de  Sacr.  lib.  3,  c.  2 ;  lib.  de  Spiritu  Sancto,  c.  6,  7 ;  Aug.  de  Trinit 
lib.  15,  c.  26;  in  epist.  Joan  tract.  3,  6;  in  Psalmis  26;  and  especially  from 
Tertul.  lib.  de  Resurr.  car.;  Cypr.  epist.  7',  Origen,  horn.  9,  in  Levit; 
Jerome,  contr.  Lucif. ;  Cyril  of  Jerusalem,  Catech.  3. 

1  Epist.  ad  Episc.  Hisp.  towards  the  middle. 

1  i  Cor.  xiii.  n. 

*  Loco  citato. 


THE   SACRAMENT   OF   CONFIRMATION        483 

to  dissent  from  but  even  to  entertain  the  least  doubt  regarding 
them.1 

INSTITUTED    BY    CHRIST 

But  to  impress  the  faithful  with  a  deeper  sense  of  the  sanc- 
tity of  this  Sacrament  the  pastor  will  make  known  to  them  by 
whom  it  was  instituted,  —  the  importance  of  which  knowledge 
with  regard  to  all  the  Sacraments  we  have  already  pointed  out. 
He  will  accordingly  inform  them  that  not  only  was  it  instituted 
by  our  Lord  Jesus  Christ,  but  as  St.  Fabian,  Bishop  of  Rome, 
testifies,  the  chrism  and  the  words  used  in  its  administration 
were  also  appointed  by  him,  —  a  fact  of  easy  proof  to  those  who 
believe  confirmation  to  be  a  Sacrament,  for  all  the  sacred  mys- 
teries are  beyond  the  power  of  man  and  could  have  been  insti- 
tuted by  God  alone.2 

ITS   MATTER   IS   CHRISM 

We  now  come  to  treat  of  the  component  parts  of  this  Sacra- 
ment, and,  first,  of  its  matter.  The  matter  of  Confirmation  is 
chrism,  a  word  borrowed  from  the  Greek  language,  and  which, 
although  used  by  profane  writers  to  designate  any  sort  of  oint- 
ment, is  appropriated  by  ecclesiastical  usage  to  signify  ointment 
composed  of  oil  and  balsam,  and  solemnly  consecrated  by  epis- 
copal benediction.  A  mixture  of  oil  and  balsam,  therefore,  con- 
stitutes the  matter  of  confirmation ;  and  this  mixture  of  different 
elements  at  once  expresses  the  manifold  graces  of  the  Holy 
Ghost  and  the  excellence  of  this  Sacrament.  That  such  is  its 
matter  the  Church  and  her  councils  have  uniformly  taught ;  and 
the  same  doctrine  has  been  handed  down  to  us  by  St.  Denis, 
and  by  many  other  Fathers  of  authority  too  great  to  be  ques- 
tioned, particularly  by  Pope  Fabian,*  who  testifies  that  the 
Apostles  received  the  composition  of  chrism  from  our  Lord  and 
transmitted  it  to  us.4 

»  Laod.  can.  48,  Meld.  c.  6;  Florence,  Constance,  Trent,  sess.  7. 

1  Epist  2,  in  the  beginning. 

*  Epist.  3,  ad  Episc.  Orient. 

4  See  Aug.  in  Ps.  44,  vers.  9;  lib.  13,  de  Trinit.  cap.  26;  Greg,  in  i,  cap. 
can.  Cone.  Laod.  cap.  48 ;  Carth.  2,  3,  c.  39 ;  Dionys.  de  Eccl.  Hierar.  cc.  2,  4. 
On  the  oil  see  Ambr.  in  Ps.  118;  lib.  de  Spiritu  Sancto,  cap.  3;  Cyprian 
Epist.  70. 


484     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

PROPRIETY   OF    CHRISM    AS    ITS    MATTER 

To  declare  the  effects  of  Confirmation  no  sacramental  matter 
could  have  been  more  appropriate  than  chrism.  Oil,  by  its 
nature  unctuous  and  fluid,  expresses  the  plenitude  of  divine 
grace  which  flows  from  Christ  the  head,  through  the  Holy 
Ghost,  and  is  poured  out,  "  like  the  precious  ointment  on  the 
head,  that  ran  down  upon  the  beard  ...  of  Aaron,  ...  to 
the  skirt  of  his  garment " ; l  for  God  anointed  Him  with  the  oil 
of  gladness  above  His  fellows,2  and  "  of  his  fulness  we  all  have 
received."3  Balsam,  too,  the  odor  of  which  is  most  grateful, 
signifies  that  the  faithful,  made  perfect  by  the  grace  of  Con- 
firmation, diffuse  around  them,  by  reason  of  their  many  virtues, 
such  a  sweet  odor  that  they  may  truly  say  with  the  Apostle, 
"  We  are  the  good  odor  of  Christ  unto  God." 4  Balsam  has 
also  the  quality  of  preserving  incorrupt  whatever  it  embalms  — 
a  quality  well  adapted  to  express  the  virtue  of  this  Sacrament. 
Prepared  by  the  heavenly  grace  infused  in  Confirmation,  the 
souls  of  the  faithful  may  be  easily  preserved  from  the  corrup- 
tion of  sin. 

CHRISM,    WHY   CONSECRATED,  AND  BY  BISHOPS   ONLY 

The  chrism  is  consecrated  with  solemn  ceremonies  by  the 
Bishop.  That  this  its  solemn  consecration  is  in  accordance  with 
the  instructions  of  our  Lord,  when  at  His  last  supper  He  com- 
mitted to  His  Apostles  the  manner  of  making  chrism,  we  learn 
from  Pope  Fabian,  a  man  eminently  distinguished  by  his  sanc- 
tity and  by  the  glory  of  martyrdom.5  Indeed,  reason  alone 
demonstrates  the  propriety  of  this  consecration ;  for  in  most  of 
the  other  Sacraments  Christ  so  instituted  the  matter  as  to  im- 
part to  it  holiness.  It  was  not  only  His  will  that  water  should 
constitute  the  matter  of  the  Sacrament  of  Baptism  when  He 
said,  "Unless  a  man  be  born  again  of  water  and  the  Holy 
Ghost,  he  cannot  enter  into  the  kingdom  of  God,"  6  but  He  also, 
at  His  own  baptism,  imparted  to  it  the  power  of  sanctifying. 
"  The  water  of  Baptism,"  says  St.  Chrysostom,  "  had  it  not  been 

'  Ps.  cxxxii.  2,  3.  *  Ps.  xliv.  8. 

»  John  i.  16.  4  2  Cor.  ii.  15. 

*  Pope  St.  Fabian,  as  above.  •  John  iii.  5. 


THE   SACRAMENT   OF   CONFIRMATION        485 

sanctified  by  contact  with  the  body  of  our  Lord,  could  not 
cleanse  the  sins  of  believers."  1  As  therefore  our  Lord  did  not 
consecrate  by  using  the  matter  of  Confirmation,  it  becomes  neces- 
sary to  consecrate  it  by  holy  and  devout  prayer,  which  is  the 
exclusive  prerogative  of  Bishops,  who  are  constituted  the  ordi- 
nary ministers  of  this  Sacrament. 

FORM    OF   THE   SACRAMENT   OF    CONFIRMATION 

The  other  component  part  of  this  Sacrament,  that  is  to  say, 
its  form,  comes  next  to  be  explained.  The  faithful  are  to  be 
admonished  that  when  receiving  Confirmation  they  are,  on  hear- 
ing the  words  pronounced  by  the  Bishop,  earnestly  to  excite 
themselves  to  sentiments  of  piety,  faith,  and  devotion,  that  on 
their  part  no  obstacle  may  be  opposed  to  the  heavenly  grace  of 
the  Sacrament.  The  form  of  Confirmation  consists  of  these 
words :  "  I  SIGN  THEE  WITH  THE  SIGN  OF  THE  CROSS,  AND  I  CON- 
FIRM THEE  WITH  THE  CHRISM  OF  SALVATION,  IN  THE  NAME  OF 

THE  FATHER,  AND  OF  THE  SON,  AND  OF  THE  HOLY  GHOST."  Were 
we  to  acknowledge  the  incompetency  of  reason  to  establish  the 
truth  and  strict  propriety  of  this  form,  the  authority  of  the 
Catholic  Church,  by  which  it  has  been  at  all  times  taught  and 
recognized,  would  alone  be  sufficient  to  dispel  all  doubt  on  the 
subject;  judging  of  it,  however,  by  the  standard  of  reason,  we 
arrive  at  the  same  conclusion.  The  form  of  the  Sacrament 
should  embrace  whatever  is  necessary  to  explain  its  nature  and 
substance.  With  regard  to  the  nature  and  substance  of  Con- 
firmation there  are  three  things  that  demand  particular  atten- 
tion: the  divine  power,  which,  as  a  primary  cause,  operates  in 
the  Sacrament;  the  spiritual  strength  which  it  imparts  to  the 
faithful  unto  salvation;  and  lastly,  the  sign  impressed  on  him 
who  is  to  engage  in  the  warfare  of  Christ.  The  words  "  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost," 
with  which  the  form  closes,  sufficiently  declare  the  first;  the 
second  is  comprised  in  the  words,  "  I  confirm  thee  with  the 
chrism  of  salvation ; "  and  the  words,  "  I  sign  thee  with  the  sign 
of  the  cross,"  with  which  the  form  opens,  convey  the  third. 

1  Horn.  4,  oper.  imperf . ;  also  de  consec.  dist.  4,  c.  Nunquld. 


486     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

THE  BISHOP   IS   ITS  ORDINARY   MINISTER 

.  To  whom  principally  is  intrusted  the  administration  of  this 
Sacrament  is  a  matter  to  which  the  pastor  will  also  call  the  at- 
tention of  the  faithful.  There  are  many,  according  to  the 
Prophet,  who  run  and  yet  are  not  sent ;  and  hence  the  necessity  of 
informing  the  faithful  who  are  its  true  and  legitimate  ministers, 
in  order  that  they  may  really  receive  the  Sacrament  and  grace 
of  Confirmation.1  That  Bishops  alone  are  the  ordinary  minis- 
ters of  this  Sacrament  is  the  doctrine  of  Scripture.  We  read 
in  the  Acts  of  the  Apostles  that  when  Samaria  had  received  the 
Gospel,  Peter  and  John  were  sent  to  them  and  prayed  for  them, 
that  they  might  receive  the  Holy  Ghost ;  "  for  he  was  not  as  yet 
come  upon  any  of  them ;  but  they  were  only  baptized  in  the  name 
of  the  Lord  Jesus."2  Here  we  find  that  he  who  administered 
Baptism,  having  only  attained  the  degree  of  deacon,  had  no 
power  to  administer  Confirmation;  its  administration  was  re- 
served to  a  more  elevated  order  of  the  ministry,  that  is,  to  the 
Apostles  alone.  Whenever  the  sacred  Scriptures  speak  of  this 
Sacrament  they  convey  to  us  the  same  truth.  We  have  also 
the  clearest  testimony  of  the  Fathers,  and,  as  may  be  seen,  in 
the  decrees  of  Popes  Urban,  Eusebius,  Damasus,  Innocent,  and 
Leo.  In  confirmation  of  the  same  doctrine,  we  may  also  add 
that  .St.  Augustine  loudly  complains  of  the  corrupt  practice 
which  prevailed  in  the  churches  of  Egypt  and  Alexandria  in 
his  day,  a  practice  according  to  which  priests  presumed  to  ad- 
minister the  Sacrament  of  Confirmation.8 

PROPRIETY   OF    RESTRICTING   CONFIRMATION    TO   BISHOPS 

To  illustrate  the  propriety  of  restricting  the  exercise  of  this 
function  to  the  episcopal  office  the  following  comparison  may 

1  C.  of  Trent,  sess.  23,  c.  4,  can.  7. 

*  Acts  viii.  14,  16. 

*  That  the  Bishop  is  the  ordinary  minister  of  Confirmation  is  taught  by 
Pope   Urban,   Epist.   ad   omnes    Christianos;    Pope   Eusebiuus,    Epist   3, 
ad  Episcop.  Tusciae  et  Campaniae;  Pope  Damasus,  Epist.  4,  ad  Pros,  et 
caeteros  Episc.  Orthod.;  Pope  Innocent,  Epist.  I,  ad  Veren.  c.  3;  Pope  Leo, 
Epist.  88,  ad  Germanae  et  Galliae.  Episc. ;  Pope  Melchiades,  Epist.  ad  episc. 
Hispaniae;  Pope  Clement,  Epist.  4;  C.  Worm.,  c.  8;  Florence,  de  Sacram. 
The  decrees  of  the  above  mentioned  Popes  are  found  in  the  volumes  of 
the  Councils.    See  also  August,  in  quaest.  novi  testam.  quaest.  42. 


THE   SACRAMENT   OF   CONFIRMATION        487 

be  found  not  inappropriate.  As  in  the  construction  of  an  edifice, 
the  artisans,  who  are  inferior  agents,  prepare  and  dispose  mor- 
tar, lime,  timber,  and  the  other  materials,  while  the  completion 
of  the  work  belongs  to  the  architect,  so  in  like  manner  should 
Confirmation,  which  is  as  it  were  the  completion  of  the  spiritual 
edifice,  be  administered  by  no  other  than  episcopal  hands. 

A   SPONSOR   REQUIRED,   AND  WHY 

In  Confirmation,  as  in  Baptism,  a  sponsor  is  required.  If 
the  gladiator  who  presents  himself  as  a  combatant  has  need  of 
the  skill  and  address  of  a  master  to  direct  him  by  what  thrusts 
and  passes  he  may,  without  endangering  his  own  safety,  over- 
come his  antagonist,  how  much  more  necessary  to  the  faithful 
is  a  guide  and  instructor  when,  sheathed  as  it  were  in  the  panoply 
of  this  Sacrament,  they  engage  in  the  spiritual  conflict,  in  which 
eternal  salvation  is  to  reward  the  success  of  the  victor!  Spon- 
sors therefore  are,  with  great  propriety,  required  in  the  admin- 
istration of  this  Sacrament  also;  and  the  same  affinity  which, 
as  we  have  already  shown,  is  contracted  in  Baptism,  impeding 
the  lawful  marriage  of  the  parties,  is  also  contracted  in  Con- 
firmation.1 

EFFECTS   OF    CONFIRMATION 

The  pastor  will  teach  that  in  common  with  the  other  sacra- 
ments, Confirmation  imparts  new  grace,  unless  some  obstacle 
be  opposed  by  the  receiver.  We  have  already  shown  that  it  is 
the  property  of  these  sacred  and  mystic  signs  at  once  to  indicate 
and  produce  grace;  and  as  we  cannot  imagine  grace  and  sin 
to  coexist  in  the  soul,  it  follows,  as  a  necessary  consequence, 
that  it  also  remits  sin. 

Besides  these  properties,  common  alike  to  this  and  the  other 
sacraments,  it  is  the  peculiar  characteristic  of  Confirmation  to 
perfect  the  grace  of  Baptism.  Those  who  are  initiated  into  the 
Christian  religion  share,  as  it  were,  the  tenderness  and  infirmity 
of  new-born  infants;  but  they  afterwards  gather  strength  from 

1  C.  of  Trent,  sess.  24,  c.  2,  de  reform,  matrim.  Under  the  law  of  the 
new  Code  spiritual  relationship  arises  from  valid  Confirmation  between 
the  person  confirmed  and  the  sponsor  (canon  797),  but  this  relationship 
is  not  an  impediment  to  marriage  (canon  1079).  —  EDITORS. 


488      PAROCHIAL   COURSE   OF   INSTRUCTIONS 

the  Sacrament  of  chrism  to  combat  the  assaults  of  the  world, 
the  flesh,  and  the  devil,  and  are  confirmed  in  faith  to  confess 
and  glorify  the  name  of  our  Lord  Jesus  Christ.  From  this  last 
mentioned  circumstance  it  arose,  no  doubt,  that  the  Sacrament 
was  distinguished  by  the  name  of  Confirmation. 

AN   ERROR  REFUTED 

This  its  name  is  not,  as  some  with  equal  ignorance  and  im- 
piety have  imagined,  derived  from  a  former  custom  that  bap- 
tized persons,  when  grown  to  maturity,  should  present  themselves 
before  the  Bishop  to  confirm  their  adherence  to  the  faith  of 
Christ  which  they  had  embraced  in  Baptism.  According  to 
such  an  opinion  Confirmation  would  not  seem  to  differ  from 
catechetical  instruction.  Of  such  a  practice  no  proof  can  be 
adduced,  no  vestige  traced;  and  this  sacrament  is  called  Con- 
firmation because  by  virtue  of  it  God  confirms  in  us  what  was 
commenced  in  Baptism,  and  conducts  to  the  perfection  of  solid 
Christian  virtue.1 

Not  only  does  this  Sacrament  confirm,  it  also  increases,  divine 
grace  in  the  soul.  "The  Holy  Ghost,"  says  Melchiades,  "who 
descends  with  salutary  influence  on  the  waters  of  Baptism,  im- 
parts the  plenitude  of  grace  to  innocence;  in  Confirmation  the 
same  Holy  Ghost  gives  an  increase  of  divine  grace,  and  not 
only  an  increase,  but  an  increase  after  a  wonderful  manner.* 
This  extraordinary  efficacy  of  Confirmation  the  Scriptures  beau- 
tifully express  by  a  metaphor.  "  Stay  you  in  the  city,"  says  our 
Lord,  speaking  of  this  Sacrament,  "till  you  be  clothed  with 
power  from  on  high." 8 

ITS  EFFICACY   ILLUSTRATED 

To  show  the  divine  efficacy  of  this  Sacrament  (and  this,  no 
doubt,  will  have  great  influence  on  the  minds  of  the  faithful) 
the  pastor  has  need  only  to  explain  the  effects  which  it  pro- 
duced on  the  Apostles  themselves.  Before,  and  even  at  the  very 
time  of  the  passion,  so  weak  and  listless  were  they  that  no  sooner 
was  our  Lord  apprehended  than  they  all  fled;4  and  Peter,  who 

1  C.  of  Trent,  7,  can.  i,  de  confir. 

*  De  cons.  dist.  5,  c.  Spiritus.  Euseb.  Emus.  horn,  in  die  Pent. 

3  Luke  xxiv.  49.  *  Matt.  xxvi.  56. 


THE   SACRAMENT   OF   CONFIRMATION        489 

was  destined  to  be  the  rock  and  foundation  of  the  Church,  and 
who  had  displayed  an  unshaken  constancy  and  an  intrepid  spirit 
to  be  dismayed  by  the  appearance  of  no  danger,1  was  so  terrified 
at  the  voice  of  one  weak  woman  as  to  deny  once,  and  again,  and 
a  third  time,  that  he  was  a  disciple  of  Jesus  Christ.2  Even  after 
the  resurrection  they  remained,  through  fear  of  the  Jews,  shut 
up  in  a  house,  the  doors  being  closed.3  But  how  extraordinary 
the  change!  On  the  day  of  Pentecost,  filled  with  the  grace  of 
the  Holy  Ghost,  they  fearlessly,  and  in  defiance  of  all  danger, 
proclaim  the  Gospel,  not  only  through  Judea,  but  throughout 
the  world;4  they  deem  it  the  greatest  happiness  to  be  thought 
worthy  to  suffer  contumely,  chains,  tortures,  and  crucifixion 
itself,  for  the  name  of  Christ.5 

Confirmation  has  also  the  effect  of  impressing  a  character,  and 
hence,  as  we  said  before  with  regard  to  Baptism,  and  as  will  be 
more  fully  explained  in  its  proper  place  with  regard  to  Orders,  it 
is  on  no  account  to  be  administered  a  second  time.  If  these  things 
are  frequently  and  accurately  explained,  it  is  almost  impossible 
that  the  faithful,  knowing  the  utility  and  dignity  of  this  Sacra- 
ment, should  not  use  every  exertion  to  receive  it  with  piety  and 
devotion.6 

ITS  RITES  AND  CEREMONIES  EXPLAINED 
ANOINTING  OF   THE   FOREHEAD 

The  rites  and  ceremonies  used  in  the  administration  of  this 
Sacrament  now  remain  to  be  glanced  at.  The  advantages  of  this 
explanation  the  pastor  will  at  once  see  by  reverting  to  what  we 
have  already  said  on  this  subject  in  its  proper  place.  The  fore- 
head of  the  person  to  be  confirmed  is  anointed  with  sacred  chrism ; 
for  in  this  Sacrament  the  Holy  Spirit  pours  Himself  into  the  souls 
of  the  faithful,  and  imparts  to  them  increased  strength  and  cour- 
age to  enable  them  in  the  spiritual  contest  to  fight  manfully,  and 
to  resist  successfully  their  most  implacable  foes.  They  are  there- 
fore told  that  henceforward  they  are  not  to  be  deterred  by  fear 

i  Matt.  xvi.  18-26,  51.  *  Matt  xxvi.  70,  72,  74. 

»  John  xx.  19.  4  Acts  ii.  I. 

•  Acts  v.  41. 

•  On  the  non-repetition  of  Confirmation,  see  de  consecratione,  dist  5, 
c.  dictum,  est,  et  cap.  de  horn.  St  Thorn,  p.  3,  q.  72,  art  5. 


490     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

or  shame  —  feelings  of  which  the  countenance  is  the  principal 
index  —  from  the  open  confession  of  the  name  of  Christ.1  Be- 
sides, the  mark  by  which  the  Christian  is  distinguished  from  all 
others,  as  the  soldier  is  distinguished  by  his  peculiar  military 
badges,  should  be  impressed  on  the  forehead,  the  most  dignified 
and  conspicuous  part  of  the  human  form. 

WHY  ADMINISTERED  AT  PENTECOST 

The  festival  of  Pentecost  was  also  chosen  for  its  solemn  admin- 
istration because  the  Apostles  were  then  strengthened  and  con- 
firmed by  the  power  of  the  Holy  Ghost ; 2  and  also  to  remind  the 
faithful,  by  the  recollection  of  that  supernatural  event,  of  the 
number  and  magnitude  of  the  mysteries  contained  in  that  sacred 
unction. 

THE  GENTLE  SLAP  ON   THE   CHEEK 

The  person,  when  confirmed,  receives  a  gentle  slap  on  the  cheek 
from  the  hand  of  the  Bishop,  to  remind  him  that  as  a  courageous 
champion  he  should  be  prepared  to  brave  with  unconquered  reso- 
lution all  adversities  for  the  name  of  Christ. 

THE  KISS  OF  PEACE 

Finally,  he  receives  the  kiss  of  peace,  to  give  him  to  understand 
that  he  has  been  blessed  with  the  fulness  of  divine  grace,  and 
with  that  peace  "  which  surpasseth  all  understanding." 3 

These  things  will  be  found  to  contain  a  summary  of  the  expo- 
sition to  be  given  by  the  pastor  on  the  Sacrament  of  Confirma- 
tion ;  but  let  them  be  delivered  not  so  much  in  the  cold  language 
of  formal  instruction  as  in  the  burning  accents  of  fervent  piety, 
so  as  to  penetrate  into  the  minds  and  inflame  the  hearts  of  the 
faithful. 

1  Rhaban.  lib.  i,  de  instit.  cleric,  c.  30,  et  habetur  de  consec.  dist.  5, 
c.  noviss.  Aug.  in  Ps.  141,  St.  Thorn.  3,  p.  q.  71,  art  9. 
1   Acts  ii.  2,  4. 
»  Phil.  Jr.  7. 


THE   SACRAMENT  OF  CONFIRMATION        491 

Sermon 

CONFIRMATION 

BY  THE  RIGHT  REV.  ALEXANDER  MACDONALD,  D.D. 

By  Baptism  we  are  born  into  the  kingdom  of  God.  And  as,  in 
the  natural  order,  the  child  must  grow  to  manhood  before  he  is 
fit  to  go  out  into  the  world  and  fight  life's  battle,  so  it  is  in  the 
spiritual  order.  The  kingdom  of  God  on  earth  is  the  Church 
militant,  whose  members  wage  a  spiritual  warfare  as  soldiers 
under  Christ,  their  captain.  The  child  of  God,  therefore,  to  be 
an  efficient  member  of  the  Church  militant,  must  outgrow  the 
weakness  of  childhood  and  attain  to  adult  age  —  "the  measure 
of  the  age  of  the  fulness  of  Christ"  (Eph.  iv.  13).  Confirmation 
is  the  Sacrament  which  enables  the  child  of  God,  by  the  grace  of 
God's  Holy  Spirit,  thus  to  grow  into  a  strong  and  perfect  Chris- 
tian, a  soldier  of  Jesus  Christ.  The  name  itself  implies  this,  for 
to  confirm  is  to  make  strong. 

Like  the  other  sacraments  of  the  New  Law,  Confirmation  con- 
sists of  matter  and  form.  The  matter  is  the  anointing  with  holy 
chrism  and  the  laying  on  of  the  hands  of  a  bishop.  The  laying 
on  of  hands  alone  is  mentioned  in  the  New  Testament,  but  the 
anointing  is  vouched  for  by  the  tradition  of  the  Church.  "  Thus, 
too,  in  our  case,"  says  Tertullian,  speaking  of  this  Sacrament, 
"  the  unction  runs  [down  our  flesh]  carnally,  but  profits  spiritu- 
ally, in  the  same  way  as  the  act  of  Baptism  itself,  too,  is  carnal, 
in  that  we  are  plunged  in  water,  the  effect  spiritual,  in  that  we  are 
freed  from  our  sins"  (De  Baptismo,  ch.  vii).  The  words  of  the 
form  are :  "  I  sign  thee  with  the  sign  of  the  cross  and  confirm  thee 
with  the  chrism  of  salvation,  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost." 

The  Bishop  is  the  minister  of  Confirmation.  A  priest,  how- 
ever, may  receive  special  power  from  the  Pope  to  administer  the 
Sacrament,  using  oil  blessed  by  a  bishop. 

The  subject  of  Confirmation  is  any  one  who  has  been  baptized 
and  not  yet  confirmed;  not  yet  confirmed,  for  this  Sacrament, 
like  Baptism,  imprints  on-  the  soul  an  indelible  character,  and 
cannot  therefore  be  given  more  than  once.  The  candidate  for 
Confirmation,  according  to  the  present  discipline  of  the  Church 


492     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

in  the  West,  must  have  come  to  the  use  of  reason  and  have  some 
knowledge  of  Christian  doctrine,  more  especially  the  principal 
mysteries  of  religion,  the  four  great  truths  commonly  spoken  of 
as  "  the  last  things,"  and  all  that  concerns  this  Sacrament,  as  well 
as  the  Sacrament  of  Penance,  which  is  to  be  received  before  Con- 
firmation. In  the  East  children  are  confirmed  immediately  after 
Baptism. 

The  one  who  is  to  be  confirmed  should  be  in  the  state  of  grace, 
for  Confirmation  is  a  Sacrament  of  the  living,  and  it  would  be 
sacrilege  to  receive  it  in  the  state  of  mortal  sin.  Still  the  Sacra- 
ment would  be  valid,  and  would  imprint  a  character  on  the  soul, 
but  would  confer  no  grace  till  pardon  was  first  obtained  for  the 
sin. 

A  Sacrament  is  a  sensible  sign  of  grace  instituted  by  our 
blessed  Lord  to  sanctify  and  save  souls.  Three  things  there  are 
thus  in  every  Sacrament:  a  sensible  sign,  divine  institution,  the 
power  of  conferring  grace.  The  sensible  sign  in  the  Sacrament 
of  Confirmation  consists  in  the  laying  on  of  the  Bishop's  hands 
with  the  anointing  and  the  words  of  the  form.  But  while  a  Sac- 
rament is  a  sensible  sign,  not  every  sensible  sign  is  a  Sacrament. 
It  must  be  divinely  instituted,  for  no  sensible  sign  can  give  grace 
unless  it  is  divinely  instituted  for  that  purpose.  Of  this  divine 
institution,  in  the  case  of  Confirmation,  there  is  proof  at  least 
implied  in  the  Acts  of  the  Apostles.  There  we  read  that  the 
people  of  Samaria  were  won  to  Christ  by  the  preaching  of  Philip 
and  baptized.  And  when  this  became  known  to  the  apostles, 
Peter  and  John  were  sent  thither,  and  they  laid  their  hands  on 
the  newly  baptized  converts,  who  thereupon  received  the  Holy 
Ghost.  Plainly  this  rite,  which  consisted  in  the  laying  on  of 
apostolic  hands  with  prayer,  was  a  Sacrament,  for  it  conferred 
grace  —  nay,  the  very  author  of  grace,  the  Holy  Spirit.  It  was 
not  Holy  Orders,  which  it  outwardly  resembled,  in  the  laying  on 
of  hands,  for  orders  are  given  to  men  only  who  are  elected  to 
the  ministry,  and  the  Christians  of  Samaria  were  not  all  of  them 
called  to  the  ministry,  and  there  were  among  them  women  and 
children  as  well  as  men.  It  follows  that  here  was  a  Sacrament 
distinct  from  Baptism  and  from  Holy  Orders,  the  special  effect 
of  which  was  to  give  the  Holy  Ghost.  For  so  we  read :  "  Then 


THE   SACRAMENT   OF   CONFIRMATION        493 

they  laid  their  hands  upon  them,  and  they  received  the  Holy 
Ghost"  (Acts  viii.  17). 

Confirmation  produces  a  twofold  effect :  ( i )  It  gives  grace  to 
make  us  strong  and  perfect  Christians  and  soldiers  of  Jesus 
Christ;  (2)  it  stamps  upon  the  soul  a  character,  which  is  like  the 
putting  on  of  a  spiritual  armor,  with  the  livery  of  Our  Lord  and 
Master,  to  serve  Him  and  do  battle  for  Him  and  under  His  stand- 
ard with  the  enemies  that  assail  us  on  every  side.  Not  that  we 
become  strong  and  perfect  Christians  all  at  once;  not  that  we 
show  from  the  first,  or  even  after  many  years,  such  skill  and 
courage  in  fighting  the  good  fight  as  never  to  falter  or  suffer 
defeat.  This  Sacrament  does  not  transform  men  all  at  once  into 
saints  and  heroes,  but  it  gives  them  grace  to  grow,  if  they  will 
but  correspond  with  the  grace,  until,  as  the  apostle  has  it,  they 
attain  their  full  stature  in  Christ. 

All  growth  is  from  within.  You  cannot  force  it.  It  is  a  grad- 
ual, a  slow  process.  It  is  so  in  the  natural  order,  it  is  so  in  the 
spiritual  order.  But  there  is  this  difference  between  growth  in 
the  natural  order  and  growth  in  the  spiritual  order,  that  the 
former  is  confined  to  the  period  between  birth  and  adult  age, 
while  the  latter  extends  over  the  whole  of  one's  lifetime.  Nay, 
as  a  rule  spiritual  growth  is  sturdiest  and  surest  when  the  season 
of  lusty  youth  is  over  and  the  life  of  man  "  is  fallen  into  the 
sere,  the  yellow  leaf."  But  whether  it  be  in  the  morning  of  life 
or  towards  life's  sunset  that  this  growth  takes  place,  it  has  ever 
its  source  in  God's  Holy  Spirit,  in  the  seven  gifts  which  He 
bestows  on  the  soul,  and  which  exist  in  the  soul,  at  least  in  germ, 
from  the  day  of  one's  Confirmation.  The  fulness  of  these  gifts 
was  in  Christ  our  Saviour,  and  of  this  fulness  we  all  receive. 
"  And  there  shall  come  forth  a  rod  out  of  the  root  of  Jesse,"  says 
the  prophet,  "  and  a  flower  shall  rise  up  out  of  his  root.  And  the 
spirit  of  the  Lord  shall  rest  upon  him :  the  spirit  of  wisdom,  and 
of  understanding,  the  spirit  of  counsel,  and  of  fortitude,  the  spirit 
of  knowledge,  and  of  godliness.  And  he  shall  be  filled  with  the 
spirit  of  the  fear  of  the  Lord"  (Is.  xi.  1-3). 

In  these  words  of  Isaias  are  set  forth  the  seven  gifts  of  the 
Holy  Ghost,  the  seminal  principles  of  which  are  sown  in  the  soul 
by  the  Sacrament  of  Confirmation.  The  prophet  gives  them  in 


494     PAROCHIAL  COURSE  OF   INSTRUCTIONS 

the  order  of  their  dignity,  wisdom  being  first  and  fear  last.  We 
shall  take  them  in  the  ascending  order,  beginning  with  holy  fear. 

The  fear  of  the  Lord  is,  so  to  say,  the  first  step  in  the  ladder 
by  which  the  soul  slowly  mounts  up  the  steep  of  Christian  per- 
fection. 

A  good  many  Christians  seem  quite  unable  to  get  beyond  this 
first  step.  They  are  content  to  keep  themselves  just  within  the 
territory  of  grace,  and  aspire  to  nothing  higher.  They  linger  in 
the  valley  below;  they  seek  not  to  gain  the  distant  heights. 
Others,  again,  pass  most  of  their  lives  with  one  foot  on  this  low- 
est rung  of  the  ladder  and  the  other  on  the  earth.  That  is  to  say, 
the  holy  fear  of  God  keeps  urging  them  forward  and  prompting 
them  to  bring  forth  fruit  worthy  of  penance,  to  seek  the  things 
that  are  above ;  but  the  force  of  evil  habit,  and  the  weight  of  their 
old  sins,  and  the  lust  of  worldly  pleasures,  bear  them  down  to 
earth  once  more.  These  really  have  not  the  gift  of  holy  fear  at 
all.  They  received  the  seed  of  it  into  their  souls  on  the  day  of 
their  Confirmation,  but  they  soon  stifled  and  quenched  it  by  sinful 
works. 

Would  that  the  whole  world  were  filled  with  the  fear  of  the 
Lord !  All  are  in  need  of  this  gift :  the  good,  that  it  may  prompt 
them  to  walk  steadily  along  in  the  way  of  God's  holy  command- 
ments, the  wicked,  that  they  may  turn  from  their  evil  ways. 

The  next  gift  is  piety,  or  godliness.  It  perfects  the  former 
gift.  It  takes  away  the  sting  that  lurks  in  all  fear,  however 
holy.  It  changes  the  feeling  of  awe  with  which  we  look  on  God 
into  one  of  love  and  confidence.  Fear  makes  us  regard  God 
as  our  master  and  judge;  piety  gathers  us  round  Him  as  chil- 
dren round  a  father,  and  bids  us  cry  out  to  Him,  "  Our  Father 
who  art  in  heaven."  Of  this  sweet  gift  is  born  the  spirit  of 
prayer,  as  well  as  reverence  for  all  things  that  are  holy,  with 
meek  resignation  under  present  trials,  for  such  as  bear  these 
patiently  here.  It  is  a  priceless  gift.  But,  alas!  sin  with  its 
malign  breath  often  blasts  it  just  as  it  is  putting  forth  its  first 
blossoms  in  the  virgin  soil  of  the  yet  innocent  heart.  -vHence  we 
so  often  see  children  disappoint  the  promise  of  their  early  years, 
and  grow  up  wayward  and  bold,  disrespectful  to  parents  and 
superiors,  without  reverence  for  God  and  holy  things. 


THE   SACRAMENT   OF  CONFIRMATION        495 

The  third  gift  is  knowledge.  It  is  not  enough  to  have  the  fear 
of  displeasing  God  and  the  wish  to  please  Him,  if  we  know  not 
what  is  pleasing  to  Him  and  what  displeasing.  With  this  knowl- 
edge the  third  gift  supplies  us.  The  fear  of  that  endless  misery 
to  which  sin  leads  makes  us  turn  away  from  sin;  the  hope  of 
reward  and  the  sweetness  of  that  peace  which  dwells  in  the 
heavenly  home,  —  these  draw  us  on.  Yet  powerful  as  these 
impulses  are  they  would  avail  nothing  if  we  knew  not  how  to 
shun  the  devious  ways  of  sin  and  keep  our  feet  in  the  narrow 
way  which  leads  to  life. 

But  even  this  gift  of  knowledge  is  not  enough.  Many  have 
known  the  way  of  life  who  have  not  walked  therein.  Like  the 
pagan  of  old,  they  have  seen  the  better  course  and  approved  it, 
but  have  followed  the  worse.  The  way  that  leads  to  life  is 
long  and  difficult.  It  is,  for  the  most  part,  a  thorny  path  that 
lies  through  the  wilderness  of  this  world  into  the  land  of  promise 
beyond  the  river  of  death,  and  we,  poor,  frail,  fallen  creatures 
that  we  are,  are  apt  to  falter  and  lose  heart,  to  linger  by  the 
wayside,  and  to  long  once  more  for  the  flesh-pots  of  Egypt 
even  though  they  be  in  the  house  of  bondage.  But  our  help 
is  in  the  name  of  the  Lord.  His  Holy  Spirit  is  ever  at  hand 
to  strengthen  the  feeble  and  help  them  over  the  hard  places 
of  the  road.  He  brings  the  gift  of  fortitude.  It  is  the  fourth 
of  His  gifts.  It  turns  weak  and  cowardly  men  into  soldiers  of 
Christ,  who  go  forth  to  conquer  their  inveterate  foes,  the  world, 
the  flesh,  and  the  devil.  For  they  feel  their  youth  and  strength 
renewed,  as  did  St.  Paul  when  he  cried  out,  "  I  can  do  all  things 
in  him  who  strengthened  me." 

And  yet  the  battle  is  not  to  the  strong.  Prudence,  too,  is 
needed,  and  Christian  prudence  is  the  gift  of  counsel.  It  goes 
before  the  gift  of  fortitude.  It  points  out  what  is  to  be  done, 
and  how  it  is  to  be  done,  and  how  much  is  to  be  done  at  a  time. 
Emboldened  by  the  gift  of  fortitude  we  might  be  tempted  to 
undertake  things  that  are  beyond  our  strength,  or  unsuited  to 
our  state  in  life.  Here  the  gift  of  counsel  both  curbs  and  guides 
us.  Thus  in  a  fit  of  fervor  a  person  might  make  a  vow  to  avoid 
all  sins,  even  venial,  only  to  learn  by  sad  experience  that  this 
is  next  to  impossible ;  or  one  might  be  so  taken  up  with  prayer 


496     PAROCHIAL  COURSE  OF  INSTRUCTIONS 

and  religious  exercises  as  to  neglect  the  duties  of  one's  calling. 
This  were  piety,  but  ill-directed,  lacking  counsel. 

Fear,  piety,  and  fortitude  perfect  the  will;  knowledge  and 
counsel,  the  intellect,  in  the  practical  order  —  that  is,  they  enable 
us  to  know  what  is  to  be  done  and  what  is  to  be  avoided;  and 
as  regards  what  is  to  be  done,  when  and  how,  and  how  much 
at  a  time.  There  is  another  gift  to  teach  us  what  to  believe,  to 
give  us  an  insight  into  the  truths  of  religion,  to  shed  such  light 
upon  the  deep  things  of  God,  the  mysteries  of  our  faith,  as  may 
be  vouchsafed  to  mortals  in  a  world  where  these  things  are  seen 
as  through  a  glass,  darkly.  It  is  the  gift  of  understanding.  It 
is  of  a  higher  order  than  knowledge  as  counsel. 

I  do  not  ask  to  see 
The  distant  scene,  —  one  step  enough  for  me. 

So  the  poet  prayed,  seeking,  for  the  moment,  but  the  "  kindly 
light "  of  knowledge  and  counsel  to  guide  his  steps  "  amid  the 
encircling  gloom."  Yet  in  the  voyage  of  life  there  is  need,  ever 
and  anon,  of  stronger  light,  to  catch  at  least  some  passing  glimpse 
of  the  distant  scene.  To  hold  his  course  on  the  trackless  waste 
of  waters  the  mariner  must  from  time  to  time  pause  to  take  his 
bearings.  He  must  lift  his  eyes  to  the  heavenly  bodies,  the  sun 
by  day,  the  moon  and  stars  by  night.  So  we  in  crossing  the 
ocean  of  life  must  raise  eyes  of  faith  to  gaze  upon  the  eternal 
truths,  and  from  them  seek  light  and  guidance,  else  we  may  not 
hope  to  win  the  haven  of  eternal  rest. 

Lastly,  there  is  a  seventh  gift  that  crowns  the  others,  the  blos- 
som and  perfection  of  all  the  rest,  the  talisman  of  victory  to  the 
soldier  of  Christ,  the  last  round  of  the  ladder  by  which  the 
Christian  mounts  to  heaven.  It  is  the  gift  of  wisdom.  It  is 
the  good  and  perfect  gift  that  cometh  down  from  the  Father  of 
lights.  It  enables  the  one  into  whose  soul  it  descends  to  see 
everything  as  God  sees  it,  and  to  set  its  true  value  on  every- 
thing. The  wisdom  of  this  world  makes  men  prize  the  things 
of  this  world.  The  wisdom  that  is  from  above  makes  men  fix 
their  minds  and  hearts  on  the  things  that  are  above,  where  Christ 
sitteth  at  the  right  hand  of  the  Father.  And  the  wisdom  of 
this  world  is  foolishness  with  God.  Men  of  the  world  deem 
it  highest  wisdom  to  possess  themselves  of  the  good  things  of 


THE   SACRAMENT   OF   CONFIRMATION        497 

this  world.  St.  Paul,  who  was  full  of  the  wisdom  that  is  from 
above,  reckoned  all  these  things  as  dross,  nay,  to  use  his  own 
strong  word,  even  as  dung,  that  he  might  win  Christ.  He  had 
been  thoroughly  drilled  in  the  school  of  the  Holy  Ghost.  He 
had  been  taught  to  know  the  true  beatitudes,  "  Blessed  are  the 
poor  in  spirit,"  "  Blessed  are  the  merciful,"  "  Blessed  are  the 
clean  of  heart,"  "  Blessed  are  they  who  endure  persecution  for 
righteousness'  sake."  He  had  fathomed  the  meaning  of  the 
Master's  words :  "  What  shall  it  profit  a  man,  if  he  gain  the 
whole  world,  and  suffer  the  loss  of  his  soul?"  It  is  a  question 
of  profit  and  loss,  where  the  loss  of  all  things  earthly,  even  of 
life  itself,  for  Christ's  sweet  sake,  is  supremest  gain. 

Confirmation  is,  in  an  altogether  special  sense,  the  Sacrament 
of  the  Holy  Ghost.  Baptism  confers  grace  to  sanctify  the  soul, 
but  Confirmation  confers  the  sanctifier  of  the  soul,  the  Holy 
Spirit.  Ever  since  the  day  of  Pentecost  this  Holy  Spirit  has 
been  in  the  world,  performing  His  mission  as  Paraclete,  ruling 
the  Church  as  a  whole,  guiding  it  in  the  way  of  truth,  and  sanc- 
tifying its  members.  Creatures  of  the  senses  that  we  are,  and 
tied  down  to  the  things  of  sense,  we  find  it  hard  to  bring  home 
to  ourselves  this  great  truth  of  our  faith,  that  we  are  living 
under  the  dispensation  and  personal  guidance  of  the  Holy  Ghost. 
This  Third  Person  of  the  blessed  Trinity,  who  proceeds  from 
the  Father  and  the  Son,  who  together  with  the  Father  and  the 
Son  is  adored  and  glorified,  who  is  the  Lord  and  giver  of  life, 
is  present  in  the  world  to-day,  in  the  world-wide  Church,  as 
really  and  truly  as  the  Second  Person,  Jesus  Christ,  Son  of  the 
Virgin  Mary,  was  present  nineteen  hundred  years  ago  on  the 
earth,  and  is  still  present  on  our  altars  in  the  Adorable  Sacra- 
ment. Our  Lord  Himself  promised  that  when  the  Paraclete 
should  come  he  should  abide  always  with  the  Church.  He  is 
not  the  less  really  present  for  our  being  unable  to  see  Him  with 
our  eyes  and  touch  Him  with  our  hands. 

Our  blessed  Lord,  when  He  was  visibly  present  on  earth, 
dwelt  with  Mary  and  Joseph  in  that  lowly  cottage  at  Nazareth. 
He  still  dwells,  though  unseen  by  eyes  of  flesh,  in  our  churches, 
on  our  altars.  But  the  Holy  Spirit  dwells  not  in  a  temple  made 
with  hands.  "  Know  you  not,"  says  the  apostle,  "  that  your  bodies 


498     PAROCHIAL   COURSE   OF   INSTRUCTIONS 

are  the  temple  of  the  Holy  Ghost?"  Yes,  this  poor  tenement 
of  clay,  which  death  one  day  will  dissolve,  is  the  dwelling-place 
of  God's  Holy  Spirit. 

And  now  here  is  a  thing  to  think  of  and  to  take  to  heart :  As 
often  as  a  Christian  sins  mortally  he  turns  God's  Holy  Spirit  out 
of  his  temple.  To  turn  even  the  meanest  of  men  out  of  one's 
own  house  without  cause  is  shameful;  to  drive  a  man  out  of 
the  house  of  which  he  is  owner  is  open  robbery.  Judge,  then, 
how  heinous  is  mortal  sin.  He  who  is  guilty  of  it  drives  God's 
Holy  Spirit  out  of  His  dwelling-place.  Let  us  not  grieve  the 
Holy  Ghost;  let  us  beware  of  quenching  the  Holy  Ghost.  Let 
us  show  due  reverence  to  the  temple  in  which  He  deigns  to 
dwell,  and  treat  in  a  befitting  way  this  divine  guest  of  our  souls. 
So  it  will  come  to  pass  that  when  this  house  of  our  earthly 
dwelling  is  dissolved,  He  will  receive  us  into  His  tabernacle  — 
"  a  building  of  God,  a  house  not  made  with  hands,  eternal  in  the 
heavens." 

References 

Hehel,  in  Short  Sermons  on  Catholic  Doctrine;  Leiber,  "  The  Cere- 
monies of  Confirmation,"  in  Pulpit  Comm.,  Vol.  IV,  p.  308;  Bonomelli- 
Byrne,  in  Christian  Mysteries,  Vol.  Ill,  pp.  253  ff. ;  Monsabre,  in  Lenten 
Confer,  of  1883. 

Cath.  Encyc.,  Vol.  IV,  pp.  215  ff. ;  Summa  Theol.,  III,  q.  72;  Tanquerey, 
Theol.  Dog.,  De  Confirmatione;  Hurter,  Theol.  Dog.,  Vol.  Ill,  Nos.  369  ff . ; 
Pohle-Preuss,  The  Sacraments,  Vol.  I,  pp.  276  ff. ;  Vaughan,  The  Divine 
Armory,  etc.,  pp.  671  ff. ;  Callan,  Illustrations  for  Sermons,  etc.,  p.  191 ; 
Berington  and  Kirk,  The  Faith  of  Catholics,  Vol.  II,  p.  131 ;  Bellord,  Medi- 
tations, etc.,  Vol.  II,  p.  274;  Cabrol,  The  Lay  folk's  Ritual. 


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Burke,  Rev.  J.  J.,  The  Great  Problem.  A 
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« 

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Flynn,  Rev.  Thos.,  C.C.,  Sermons  on  Our 
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Fonck,  L.,  S.J.,  The  Parables  of  the  Gospel. 

Fuhlrott,  Rev.  J.,  The  Holy  Sacrifice  of  the 

Mass. 
Germing,  Rev.  Matt.,  S.J.,  Latin  Hymns. 

Gibbons,    Cardinal,    Faith    of    our    Fathers; 

Sermons;    The    Ambassador    of    Christ; 

Our  Christian  Heritage. 
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Dogmatically,    Liturgically,    and    Asceti- 

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Girardey,   Rev.   Ferreol,    C.S.,    S.R.,    Sermon 

Matter. 
Hansjakob,     Heinrich,     Grace.       (Translated 

from    the    German    by    Rev.    Jos.    Mc- 

Sorley,  C.S.P.) 
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The  Light  of  Life;  The  Holy  Eucharist; 

The  Christian  Inheritance. 

Heffner,  Rev.  F.,  Short  Sermons  for  Low 
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Hehel,  Rev.  P.  S.  J.,  Short  Sermons  on  Chris- 
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Jos.  F.  Wagner,  Inc., 

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Benziger  Bros., 

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B.  Herder,  St.  Louis. 


Benziger  Bros., 

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F.  Pustet  Co., 

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Loyola  University  Press, 
Chicago,  111. 
John  Murphy  Co., 

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B.  Herder,  St.  Louis. 


P.  J.  Kenedy  &  Sons, 

New  York. 

Jos.  F.  Wagner,  Inc., 

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GENERAL   REFERENCES 


Heuser,   Rev.  H.  J.,  The  Catechism  and  the 

Pulpit 
Hickey,  O.  S.  B.,  Short  Sermons,  2  vols. 

Howe,  Rev.  G.  B.,  The  Catechist,  2  vols.; 
Sermon  Plans. 

Hughes,  Rev.  Christopher,  Selected  Sermons. 

Hunolt,  Rev.  Francis,  S.J.,  Sermons  on  the 
Chief  Christian  Virtues ;  Sermons  on  the 
Duties  of  Christians  and  the  Different 
States  in  Life;  Sermons  on  the  Four 
Last  Things ;  Sermons  on  the  Virtues  and 
the  Sacrament  of  Penance ;  Sermons  on 
the  Seven  Deadly  Sins. 

Jones,  Rev.  Edward,  The  Beauty  and  Truth 
of  the  Catholic  Church,  5  vols. 

Keane,  Rev.  Dr.,  O.P.,  Sermons  Preached 
on  Various  Occasions. 

Kelly,  Rev.  Thos.  L.,  Some  Plain  Sermons. 

Krogh-Tonning,  Rev.  K.,  Catholic  Chris- 
tianity and  the  Modern  World. 

Lanslots,  Rev.  D.  I.,  O.S.B.,  Catholic  The- 
ology; or,  The  Catechism  Explained. 

Lucche,  Abbe,  The  Catechism  of  Rodez. 
(Translated  by  Rev.  John  Thein.) 

Maturin,  Rev.  B.  W.,  The  Laws  of  the 
Spiritual  Life. 

,  Practical    Studies    on   the    Parables 

of  Our  Lord. 

McGowan,  Rev.  F.  X.,  O.S.A.,  Sermons  and 
Moral  Discourses ;  Sermons  for  the  Holi- 
days; Sin  and  its  Remedies;  The  Seven 
Deadly  Sins. 

McHugh,  Rev.  John  A.,  O.P.,  Preparation 
for  Marriage. 

McNamara,  Programs  of  Sermons  and  In- 
structions. 

Menge,  Edw.  J.,  The  Beginnings  of  Science; 
Backgrounds  for  Social  Workers. 

Newell,  Rev.  J.  R.,  O.P.,  Short  Sermons  for 
the  Sundays  of  the  Year. 

Newman,  Cardinal,  Sermons  to  Mixed  Con- 
gregations; Sermons  on  Subjects  of  the 
Day. 

O'Mahony,  Rev.  D.,  Great  French  Sermons 
from  Bossuet,  Bourdaloue,  and  Mas- 
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Parks,  Rev.  M.,  The  Sunday  Gospels  Ex- 
plained to  Children. 


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F.  Pustet  Co., 

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503 


Vaughan,  Rt.  Rev.  J.  S.,  Sermons  for  all 
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Vaughan,  Rev.  Kenelm,  The  Divine  Armory 
of  the  Sacred  Scriptures. 

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White,  Rev.  Thos.,  Sermons  for  the  Sundays 
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Wolfgarten,  Rev.  G.,  Short  Practical  Ser- 
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6  vols.  (Translated  from  the  German 
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Jos.  F.  Wagner,  Inc., 

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B.  Herder,  St  Louis. 

F.  Pustet  Co., 

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INDEX 


PACT 

Advent i 

Angels 232seqq. 

Baptism 2i6seqq. 


Catechism  of  the  Council  of  Trent 


Article  I  of  the  Creed 178 

Article  II 31,  49,  62 

Article  III 70,90 

Article  IV 245,  323, 337 

Article  V 354 

Article  VI 463 

Artide  VII 2 

Article  IX 137,198,208 

Article  XII 410, 430 

The  Our  Father  ......      103, 440 

Baptism 218 

Confirmation 480 

Holy  Eucharist    .    .      258,273,286,301 

Holy  Communion 273 

Holy  Sacrifice  of  the  Mass  .    .    .     286 

Penance 372 

Holy  Orders 118,300 

Matrimony 147 


(For  the  other  parts  of  the  Catechism  of  the  Council  of  Trent 
see  Vols.  II,  III,  and  IV  of  this  work.) 


Christ,  meaning  of  the  name 

the  son  of  God 

true  God      ~~t ~  •  "• 

our  Lord 

His  incarnation  and  nativity 69  seqq 

difference  between  Nature  and  Person 

His  circumcision 

the  second  Adam 

the  Redeemer  and  Messiah 30  seqq., 

His  three  offices 

His  sufferings 

His   Sacred   Passion 

His  death 

His  burial 

His  resurrection 

His  ascension 

our  brother 

His  second  coming 

Church,  its  apostolicity 

,  its  catholicity 

,  its  hierarchy 

,  its  holiness 


35  seqq. 
47  seqq. 
49  seqq. 
6 1  seqq. 
.,  89  seqq. 
.       78 

.     -       102 

•  •  75 
322  seqq. 
.  .  1,2 
244  seqq. 
322  seqq. 
336  seqq. 
336  seqq. 
353  seqq. 
462  seqq. 
447  seqq. 
I  seqq. 
429  seqq. 
207  seqq. 
388  seqq. 
196  seqq. 


506  INDEX 

PAGE 

Circumcision      102 

Communion,  Holy 273  seqq.,  301  seqq. 

,  of  Saints,  the 136  seqq. 

Confirmation,  the  sacrament  of 478  seqq. 

Creation,  the 181 

Demons      232  seqq. 

Devil,  the 233  seqq. 

Divorce 150, 157 

Eucharist,  matter,  form,  and  rites 301  seqq. 

,  the  holy      256  seqq.,  273  seqq.,  286  seqq. 

,  difference  between  sacrament  and  sacrifice 289 

God,  everywhere 450 

,  the  Creator 176  seqq. 

,  our  Father 439  seqq. 

,  His  goodness  and  love 443  seqq. 

,  His  power  and  majesty 178  seqq. 

Guardian  Angels 232  seqq.,  441  seqq. 

Heaven 409  seqq. 

Hell 164  seqq. 

,  different  abodes  of  departed  souls  meant  by  that  name  before 

the   Redemption 340  seqq. 

Hierarchy  of  the  Church 389  seqq. 

Immortality 409  seqq. 

Jesus,  His  holy  name 102  seqq. 

,  meaning  of  the  name 34  seqq. 

Judgment,  the  general 1,2  seqq. 

,  the  particular 2, 12 

Life  Everlasting 409  seqq. 

Lord's  Prayer 102  seqq.,  439  seqq. 

Marriage 148  seqq. 

,  separation 157 

,  nullity 157 

Mass,  the  holy  sacrifice  of  the 286  seqq. 

,  and  the  sacrifice  of  the  Cross 291 

Orders,  holy 117  seqq.,  388  seqq. 

Ordination      117  seqq. 

Penance,  the  sacrament  of 370  seqq. 

Polygamy 150 

Priesthood      117  seqq.,  388  seqq. 

Prophecies  relating  to  Christ's  Passion 248 

Trinity,  the  Blessed iSoseqq. 

Virgin,  the  Blessed,  her  Immaculate  Conception 17  seqq. 

,  truly  mother  of  God  and  man 73 

,  inviolate 75 

,  the  second  Eve 75 


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